Stom  f  Pe  feifirari^  of 
ofeBBor  TJJifftam  (giiffer  (J)a;rton,  ©.©., 

to  t^e  feifirari?  of 
Qprinceton  C^eofogicaf  ^emtnarg 


BV  4921.2  .H22 

Hall,  Newman,  1816-1902 

Now 


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FEB  28  1912 


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NOW 


.     BY 

X  E  W  M  A  N     H  A  L  L  ,     L  L .  B . 

AUTHOR  OF 
"COME   TO   JraVS,"    "follow   .TE8U3,"  KTO. 


XEW  YORK: 
IJOBERT    CARTEL    k    BROTHERS, 

No.   530    BROADAVAT, 


1859. 


EDWAKD  0.  JENKINS, 

t9riiUrr  &  .Stfrfotnpfr, 
Kf\  26  Frankfort  Strebt. 


CONTENTS 


PAOB. 

NOW. 5 

THE   CASE   STATED 14 

I.— THE  TEESENT  IS  THE  ONLY  PORTION  OF 
TIME  YOU  ARE  SURE  OF  POSSESSING: 
THEREFORE,  REPENT   NOW! IT 

II.— THE  PRESENT  IS  THE  ONLY  PORTION  OF 
TIME  IN  WHICH  IT  IS  POSSIBLE  TO  ACT: 
THEREFORE,    REPENT   NOW. 37 

IIL— YOUR  GOOD  INTENTION  MAY  NOT  LAST 
TILL  TO-MORROW:  THERFORE,  ACT  ON  IT 
NOW ! 44 

IV.— BECAUSE    THE    DIFFICULTY    INCREASES    BY 

DELAY— REPENT    NOW. 51 

v.— THE  WHOLE  OF  LIFE  IS  NOT  TOO  LONG 
FOR  THE  WORK  OF  SALVATION  :  THERE- 
FORE,  BEGIN    NOW! 73 

VI.— SIN   INFLICTS   PRESENT  EVILS  :  AVOID  THEM 

BY  REPENTING    NOW! 89 

VII.— GODLINESS     CONFERS    PRESENT     BENEFITS  : 

SECURE  THEM    BY  REPENTING    NOW. 95 

VIII.— DUTY      TO      GOD      DEMANDS       REPENTANCE 

NOTF 99 

IX.— GRATITUDE  SHOULD  PROMPT  TO  REPENT- 
ANCE NOW 105 


NOW. 


lN"ow!  A  short  word;  a  shorter  thing. 
Soon  uttered  ;  sooner  gone. 

Now !  A  grain  of  sand  on  a  boundless 
plain.  A  tiny  ripple  on  a  measureless  ocean ! 
Over  that  ocean  we  are  sailing,  but  the  only 
part  of  it  we  possess  is  that  on  which  our 
vessel  at  this  moment  floats.  We  look  back 
and  watch  the  ship's  wake  in  the  waters.  But 
how  short  a  distance  it  reaches,  and  how  soon 
every  trace  disappears!  We  see  also  some 
landmarks  farther  off — and  then  the  horizon 
closes  the  view.  But  beyond,  that  ocean  still 
rolls  far,  far  away.  Memory  looks  back  on 
the  few  years  of  our  individual  life.  History 
shows  us  a  dim  outline  of  mountains.  Science 
tells  us  that  still  farther  back,  out  of  sight, 
stretches  that  vast   sea.      Eeason   assures  us 

1*  (5) 


6  NOW. 

tliat  like  space,  it  hath  no  boundary.  But  all 
that  we  possess  of  it  is  represented  by  this 
small  word — Now!  The  past,  for  action,  is 
ours  no  longer.  The  future  may  never  be- 
come present,  and  is  not  ours  until  it  does. 
The  only  part  of  time  we  can  use  is  the  pre- 
sent— this  very  moment — Now  ! 

But  multitudes  waste  what  they  actually 
possess,  in  vain  regrets  for  what  they  once 
had,  or  vain  intentions  respecting  what  is  not 
yet  theirs.  "  Alas  !"  says  one,  "  I  have  thrown 
away  the  choicest  opportunities — the  best  part 
of  my  life  is  lost ; — 0,  if  those  years  might  re- 
turn, how  differently  would  I  now  act !"  Those 
years  cannot  return.  But  you  have  the  pres- 
ent moment!  Why  add  the  neglect  of  the 
present  which  you  can  improve,  to  the  heap 
of  lost  opportunities  which  are  now  far  be- 
yond your  reach  ? 

A  passenger  comes  bustling  into  the  rail- 
way station.  He  is  just  too  late,  for  the  en- 
gine has  sounded  its  whistle  and  the  train  is 
gliding  rapidly  out  of  sight.     He  looks  after 


NOW.  7 

it  in  despair.  He  had  important  business  to 
transact.  Rninons  may  be  the  consequences 
of  delay.  He  sits  down  on  his  trunk,  leaning 
his  head  upon  his  hand,  and,  absorbed  in  vain 
regrets,  gazes  vacantly  forward.  But  see ! 
another  train  is  at  the  platform  just  about  to 
start  for  the  same  destination.  Other  passen- 
gers have  arrived  and  are  eagerly  crowding 
in.  The  bell  rings.  Again  the  whistle  sounds 
— again  the  engine  bears  away  its  living  freight 
— and,  starting  up,  our  friend  again  bewails  an 
opportunity  lost!  0  sit  not  down  again  dc- 
spondingly!  There  is  yet  another  chance. 
Throw  not  this  away  too,  but  at  once  take 
your  seat  in  this  third  train  which  now  is  pre- 
paring to  follow  the  other  two  ! 

But  should  we  never  look  regretfully  after 
the  past?  Certainly,  but  for  this  purpose, 
that  we  may  be  stirred  up  to  improve  the  pre- 
sent. Let  us  think  of  past  sins  that  we  may 
repent  now.  Let  us  meditate  on  former  fail- 
ures, that  we  may  watch  and  pray  and  fight 
against  similar  dangers  now.  But  let  us  not 
be  so  foolish   as  to  lose  what  yet  remains, 


8  NOW. 

while  poring  over  what  is  gone  for  ever. 
Kouse  thee,  self-reproaching,  desponding  sin- 
ner !  Thy  guilt  has  been  great.  You  cannot 
lessen  it  by  merely  regretting  it.  Bring  it 
noiu  to  Christ,  that  He  may  pardon  it !  You 
cannot  atone  for  tlie  past,  but  you  may  im- 
prove the  present.  Often  in  by-gone  years 
you  might  have  sought  God  in  an  "accepted 
time,"  and  have  rejoiced  in  a  "  day  of  salva- 
tion." Great  is  your  guilt  and  great  your 
folly  in  having  lost  such  opportunities.  Yes ! 
think  of  this  and  be  ashamed.  Think  of  this 
and  mourn.  But  so  think  of  it  as  not  to  add 
to  that  guilt  aud  folly.  So  think  of  it  as  to 
act  at  once  on  the  divine  word — "Behold, 
Now  is  the  accepted  time;  behold,  Wow  is 
the  day  of  salvation." 

There  are  indolent  anticipations,  as  well  as 
indolent  "regrets.  We  waste  the  only  time  we 
possess,  if  w^e  spend  it  in  resolving  what  we 
will  do  in  time  to  come.  If  a  private  soldier 
were  to  be  continually  revolving  in  his  mind 
what  he  would  do  when  he  became  a  Serjeant, 
but  meanwhile  were  to  perform  none  of  the 


NOW.  9 

private's  duties,  it  is  plain  that  his  promotion 
would  never  take  place.  Neglect  of  the 
actual  present  would  disqualify  him  for  the 
imagined  future.  So  if,  while  busy  with  fram- 
ing good  resolutions  for  to-morrow,  we  disre- 
gard the  duties  of  to-day,  we  not  only  waste 
the  present,  but  thereby  help  to  unfit  our- 
selves for  that  very  future  when  it  comes. 
Look,  by  all  means,  towards  the  future ;  but, 
as  with  the  past,  let  such  looking  prompt  you 
to  improve  the  present.  Look  forward  to  the 
day  of  judgment,  not  to  become  the  victim  of 
a  hopeless  terror,  but  diligently  to  prepare  for 
that  judgment  7iow !  Think  of  the  hour  of 
death,  not  to  settle  down  into  inactive  melan- 
choly, but  to  discharge  the  duties  of  life  7iow  ! 
Let  your  good  intentions  for  to-morrow  prompt 
you  to  prepare  for  executing  them,  by  dili- 
gence, io-day  ! 

But  alas,  the  very  opposite  is  too  often  the 
practice  of  mankind.  They  look  to  the  possi- 
bilities of  the  future,  in  order  to  avoid  the 
duties  of  the  present.  To  resolve  is  much 
easier  than  to  work.     A  purpose  of  amend- 


10  NOW. 

ment  encourages  evil  indulgence.  Conscience 
remonstrating,  is  gagged  by  plausible  promises. 
If  "yesterday"  has  slain  its  thousands,  "to- 
morrow" has  slain  its  ten  thousands. 

Procrastination  has  been  still  more  fatal 
than  indolent  regret.  There  is  not  a  more 
subtle  and  powerful  antagonist  to  the  Gospel. 
Infidelity,  with  its  bold  arguments,  cunning 
hints,  or  covert  sarcasm  is  comparatively  feeble ; 
there  is  a  still  small  voice  within  the  breast 
which  ever  gives  the  lie  to  scepticism.  World- 
linens  may  display  its  gilded  baubles  to  capti- 
vate the  eye,  but  the  inward  heart  pronounces 
them  insufficient  to  satisfy  its  cravings.  Sin 
may  mingle  the  honey  of  pleasure  with  its 
poison,  but  cannot  altogether  disguise  the  bit- 
ter, and  he  who  drinks  knows  there  is  death 
in  the  cup.  But  "  To-morrow,"  assenting  to, 
confirming,  enforcing  the  claims  of  duty,  yet 
suggesting  delay — ah,  of  all  the  agents  of  the 
devil  there  is  not  a  subtler  antagonist  of  truth, 
a  deadlier  foe  of  man,  than  To-morrow! 

Few  persons  can  endure  to  be  grossly  incon- 
sistent.    They  at  least  wish  others  to  think, 


NOW.  11 

and  tliey  try  to  persuade  themselves,  that 
their  creed  and  conduct  are  in  harmony. 
Their  minds  cannot  enjoy  rest  while  the 
one  grossly  contradicts  the  other.  Who  is 
consistent  in  religion  ?  lie  who  acknowledges 
that  there  is  a  God,  and  worships  Him ;  that 
Jesus  is  the  Saviour  of  sinners,  and  trusts  in 
Him.  AVho  is  consistent  in  irreligion?  He 
who  docs  not  worship  God,  because  he  does 
not  acknowledge  his  existence  •  who  does  not 
trust  in  the  Saviour,  because  he  denies  that 
Jesus  is  the  Christ.  Both  are  consistent.  The 
earnest  piety  of  the  former,  is  in  harmony 
with  his  creed — the  utter  irreligion  of  the 
latter  corresponds  Avith  his  avowed  disbelief. 
Who  is  chargeable  with  the  grossest  of  all 
inconsistency  ?  He  who  acknowledges  a  God, 
and  does  not  worship  Him ;  who  confesses  a 
Saviour,  and  does  not  trust  in  Him.  To  admit 
as  true  what  the  Bible  teaches,  and  at  the 
wsame  time  to  determine  never  to  act  in  accord- 
ance witli  it — to  say  "There  is  a  judgment 
day,  but  I  will  never  prepare  for  it — a  hell, 
but  I  will  never  try  to  escape  from  it — a  God, 


12  NOW. 

but  I  will  never  worship  Him — a  Saviour,  but 
I  will  never  seek  Him," — this  is  too  gross  for 
any  but  the  most  abandoned.  The  devil  does 
not  tempt  us  to  make  such  a  resolve.  Bj  so 
shocking  our  reason  he  would  defeat  his  own 
purpose.  But  he  sends  his  emissary  "To- 
morrow," by  whose  artful  persuasions  multi- 
tudes give  such  an  answer  as  this  to  the  appeal 
of  Divine  Love — 

"  I  acknowledge  the  truth  of  religion,  and 
have  resolved  to  yield  to  its  claims.  I  intend 
to  repent  of  my  sins,  and  seek  pardon  through 
Christ.  I  will  certainly  give  up  my  wicked 
practices,  and  by  God's  help  live  a  better, 
holier  life.  Thus  I  am  determined  to  flee  from 
the  wrath  to  come,  and  obtain  the  salvation 
offered  me  in  the  Gospel.  All  this  I  am  re- 
solved to  do — To-morrow  r 

To-morrow  !  Eloquent  advocate !  robed  as 
a  king's  counsel,  holding  the  devil's  brief! 
The  sermon's  swift  antidote,  the  preacher's 
most  formidable  respondent,  never  at  a  loss 
for  a  reply.  To-morrow !  Skillful  fencer, 
warding  off  so  dexterously  the   best   aimed 


NOW.  13 

blows.  To-morrow !  Prompt  physician,  dull- 
ing the  sense  of  pain  by  sweet  but  deadly 
narcotics — quieting  the  pangs  of  conscience, 
and  closing  up  so  comfortably  the  wounds  of 
the  sword  of  truth.  To-morrow !  Accom- 
plished musician,  soothing  the  soul  to  slumber 
by  endless  variations  on  a  single  string.  De- 
lusive phantom,  ever  beckoning  the  traveler 
onward,  downward,  to  the  precipice's  very 
brink.  Courteous  traitor,  smiling  assassin. 
Satan's  chief  recruiting  serjeant,  paving  with 
good  intentions  the  road  to  hell ! 

To-morrow,  and  to-morrow,  and  to-morrow  I 
Creeps  in  this  petty  pace  from  day  to  day 
To  the  last  syllable  of  recorded  time  ; 
And  all  our  yesterdays  have  lighted  fools 
The  way  to  dusky  Death ! 

O  then,  instead  of  indolently  gazing  after 
yesterday  and  delusively  looking  forward  to- 
wards to-morrow — give  heed  to  the  voice  from 
Heaven  which  urges  you  to  seek  salvation 
NOW  I 


THE  CASE  STATED. 

The  state  of  tlie  case  is  this.  You,  in  com- 
mon with  all  mankind,  have  "sinned,  and 
come  short  of  the  glory  of  God."  The  guilt 
of  each  has  some  special  aggravations.  So 
has  yours.  You  have  incurred  the  just  dis- 
pleasure of  the  Almighty.  You  are  in  danger 
of  eternal  death.  "  The  soul  that  sinneth,  it 
shall  die.  The  wicked  shall  be  turned  into 
hell."  Moreover,  you  are  already  by  sin  in  a 
ruined  state,  unfit  for  the  high  duties  and  pure 
enjoyments  for  which  you  were  originally  de- 
signed. "  They  that  are  in  the  flesh  cannot 
please  God,  The  wrath  of  God  abideth  on 
them.  There  is  no  peace,  saith  my  God,  to 
the  wicked." 

But  "  God  so  loved  the  world,  that  He  gave 
his  only  begotten  Son,  that  whosoever  believ- 
eth  in  Him  should  not  perish,  but  have  ever- 
lasting life."  He  invites  you  to  put  your  trust 
in  this  Saviour,  to  repent,  to  seek  forgiveness, 
to  change  your  mind  and  amend  your  conduct, 
[143 


NOW.  15 

to  love  God  and  keep  Ms  commandments. 
To  help  yon,  He  promises  to  give  yon  his 
holy  Spirit,  for  whose  assistance  He  bids  you 
earnestly  pray.  He  thus  urges  you  to  seek 
salvation.  This  is  his  gift,  but  you  must 
make  an  effort  to  obtain  it.  You  can  never 
deserve  it,  but  if  you  seek  you  shall  find.  If 
you  are  ever  saved,  it  must  be  by  grace — or 
undeserved  favor — yet  it  never  will  be  with- 
out exertion  on  your  own  part  also.  "  Strive 
to  enter  in  at  the  strait  gate." 

God  calls  on  you  to  make  this  effort  at  once. 
The  Holy  Ghost  says — "To-day,  if  ye  will 
hear  his  voice,  harden  not  your  heart.  Seek 
the  Lord  while  He  may  be  found,  call  ye  upon 
Him  while  He  is  near.  Whatsoever  thy  hand 
findeth  to  do,  do  it  with  thy  might ;  for  there 
is  no  work,  nor  knowledge,  nor  wisdom,  nor 
device,  in  the  grave  whither  thou  goest.  Be- 
hold, now  is  the  accepted  time ;  behold,  now  is 
the  day  of  salvation."  But  you  prefer  to  post- 
pone the  work.  Convinced  of  the  truth  and 
importance  of  religion,  you  sincerely  intend 
to  repent,  but  not  at  present.     You  wait  for  a 


16  NOW. 

more  convenient  season.  With  affectionate 
earnestness  and  prayer  that  the  Divine  Spirit 
may  give  them  power,  the  following  argu- 
ments are  submitted  to  your  careful  considera- 
tion, for  the  purpose  of  persuading  you  not  to 
wait  a  single  day,  but  to  "  repent  and  believe 
the  Gospel"  NOW! 


THE  PRESENT  IS  THE  ONLY  POETION  OF  TIME  YOU 

AEE  STIKE  OF  POSSESSING  ;   THEREFORE, 

REPENT  NOW. 

All  putting  off  till  to-morrow  implies  an 
expectation  of  possessing  to-morrow.  In  judg- 
ing of  the  reasonableness  of  such  delay,  we 
must  take  into  consideration  both  the  nature 
of  the  work  to  be  done,  and  the  grounds  of 
expecting  a  time  in  which  to  do  it.  Much  un- 
certainty as  regards  opportunity  is  of  little  con- 
sequence when  the  business  to  be  transacted  is 
trivial.  But  a  small  amount  of  such  uncer- 
tainty becomes  invested  with  the  gravest  im- 
portance when  momentous  interests  are  at 
stake. 

What  then  is  the  degree  of  certainty  you 
possess,  that  the  fature,  to  which  you  post- 
pone repentance,  will  ever  become  yours? 
You  perhaps  reply,  that,  from  your  age  at  pre- 
sent, you  can  by  a  table  of  averages  calculate 
2*  [17] 


18  NOW. 

how  many  years  you  have  still  to  live.  Life 
assurances  and  annuities  are  thus  determined 
with  an  accuracy  which  secures  a  more  certain 
return  that  most  commercial  transactions. 
But  this  certainty  has  relation  to  an  aggregate 
number  of  lives,  and  not  to  any  one  in  partic- 
ular. The  similarity  which  prevails  in  re- 
spect to  the  duration  of  life  in  a  nation,  is  con- 
nected with  the  utmost  possible  diversity  in 
respect  to  the  individuals  composing  that  na- 
tion. It  is  the  very  uncertainty  existing  in 
each  person's  own  case,  which  prompts  him  to 
*' insure  his  life."  Uniformity  in  the  opera- 
tion of  natural  laws  as  regards  a  community, 
renders  such  insurance  possible ;  uncertainty 
as  regards  the  individual,  renders  such  insur- 
ance desirable.  Your  own  argument  then  con- 
futes itself;  for  the  years  you  say  you  may 
expect  to  live  are  only  the  average  certainty 
resulting  from  the  individual  uncertainty  ;  an 
uncertainty  so  great,  so  baffling  all  efforts  to 
remove  it,  as  to  call  into  existence  those  very 
calculations  on  which  you  falsely  ground  your 
personal  expectations  of  to-morrow. 


NOW.  19 

As  if  to  render  it  impossible  for  any  one  to 
presume  on  the  future,  Death  comes  in  various 
forms,  and  carries  away  his  victims  from  all 
the  stages  of  life.    Multitudes,  roughly  weaned, 
are  snatched  from  their  mother's  breast.    Many 
a  flower  is  "  no  sooner  blown  than  blasted ;" 
many  a  one  is  allowed  to  grow  to  full  maturity, 
and  then  is  cut  down  in  all  its  glory,  before 
one   sign   of    decay   appears.     Some   persons 
linger  on  the  brink  of  the  grave  for  half  a  cen- 
tury; while  others,  buoyant  with  health,  and 
confident  of  long  life,  are  suddenly  arrested  in 
their  morning  race.     Some,  year  by  year,  on 
beds  of  pain,  long  for  release  ;  while  genera- 
tions of  the  strong  and  active  pass  by  them  to 
the  grave  of  which  they  never  dreamed.    Thus 
is  the  hour  of  death  to  each  individual  shroud- 
ed by  a  darkness  into  which  no  human  sagac- 
ity can  dart  a  single  ray. 

This  very  concealment  strikingly  displays 
the  wisdom  and  goodness  of  God,  whose  love 
is  seen  in  what  He  withholds  as  well  as  in 
what  he  gives.  Disastrous  both  to  the  tem- 
poral and  eternal  interests  of  men  would  be 


20  NOW. 

the  knowledge  of  the  moment  of  death. 
Friendship,  anticipating  exactly  the  hour  of 
separation,  would  often  spend  in  tears  that  in- 
terval which  through  happy  unconsciousness 
of  the  approach  of  the  destroyer,  is  now  one  of 
unsuspecting  enjoyment.  Sad  whenever  it 
comes,  bereavement  would  be  invested  with 
ten-fold  sadness  by  the  long  shadow  it  would 
cast  before  it.  Besides,  as  the  time  of  death 
approaches,  some,  distracted  with  terror,  would 
be  unfitted  for  the  duties  of  the  present  life; 
while  others,  throwing  off  all  restraints  of  pru- 
dence, would  abandon  themselves  to  indolence 
or  dissipation,  saying,  "  Let  us  eat  and  drink, 
for  to-morrow  we  die."  Thus  the  interests  of 
survivors  would  suffer  incalculably,  in  conse- 
quence of  those  whose  death  was  drawing  near 
becoming  unfitted  or  indisposed  for  any  further 
efforts  to  promote  the  common  good. 

Still  worse  would  be  the  tendency  of  this 
knowledge  as  regards  religion.  Suppose  you 
knew  that  you  would  certainly  live  ten  or 
twenty  years.  If  now,  uncertain  of  even  one 
day,   you  are  tempted    to   defer  repentance, 


NOW.  21 

would  not  that  temptation  be  still  greater 
when  you  were  sure  of  many  years  f  Would 
you  not  be  likely  to  put  off  all  preparation  for 
eternity  until  the  very  last  ?  If  you  felt  quite 
secure  that  death  would  not  break  in  upon 
your  revelry,  or  rouse  you  from  your  slumber, 
would  you  not  be  disposed  to  spend  the 
greater  part  of  life  in  wicked  indulgence,  or 
at  least  in  religious  indifference  and  forgetful- 
ness  of  God?  During  such  a  career,  would 
you  not  be  riveting  the  chains  of  evil  habit,  so 
that  as  the  end  drew  on,  you  would  be  less 
capable  of  repentance,  and  more  inclined  to 
postpone  it  ?  This,  as  will  be  urged  hereafter, 
is  the  general  tendency  of  all  procrastination. 
But  in  the  case  supposed,  that  tendency  would 
be  more  fruitful  of  evil  because  the  temptation 
to  delay  would  be  itself  increased.  When  all 
your  years  had  gone  but  one,  you  would  still 
be  certain  of  possessing  so  many  months,  and 
therefore  would  feel  safe  until  the  last  of 
these  had  come.  Even  then,  you  would  be 
confident  of  still  enjoying  so  many  weeks ; 
then,   of  so  many  days  ;    then,   of  so  many 


IZ  NOW. 

hours.  Having  put  off  till  tlie  last  year,  you 
would  be  likely,  tempted  by  a  similar  cer- 
tainty, to  put  off  till  the  last  hour ;  and  thus 
to  spend  the  whole  of  life  in  the  neglect  of 
life's  great  end,  the  glory  of  Him  who  gave  it. 
To  preserve  us  from  these  evils,  God  in 
mercy  has  withheld  from  us  this  knowledge, 
by  ordaining  that  no  one  should  be  able,  from 
his  age,  health,  or  circumstances,  to  foretell  his 
last  hour.  Therefore  none  can  be  sure  that 
they  will  ever  see  that  future  to  which  they 
postpone  the  greatest  work  they  have  to  do. 
"  Now"  is  ours,  but  whether  "  to-morrow"  will 
ever  dawn,  who  can  tell?  "  The  ground  of  a 
certain  rich  man  brought  forth  plentifully; 
and  he  thought  within  himself,  saying — What 
shall  I  do,  because  I  have  no  room  where  to 
bestow  my  fruits  ?  And  he  said — This  will  I 
do:  I  will  pull  down  my  barns  and  build 
greater;  and  there  will  I  bestow  all  my  fruits 
and  my  goods.  And  I  will  say  to  my  soul — 
Soul,  thou  hast  much  goods  laid  up  for  many 
years;  take  thine  ease,  eat,  drink,  and  be 
merry.     But  God  said  unto  him — Thou  fool ! 


NOW.  23 

this  night  thy  soul  shall  be  required  of  thee !'' 
Therefore,  "Boast  not  thyself  of  to-morrow; 
for  thou  knowest  not  what  a  day  may  bring 
forth!" 

What  is  the  nature  of  the  work  which  you 
postpone  until  a  season  so  uncertain  ?  While 
we  rejoice  that  some  have  obtained  mercy  at 
the  close  of  life,  yet  we  must  not  forget  that 
religion  ought  to  be  the  chief  business  of 
every  day.  Were  we  sure  of  living  a  thou- 
sand years,  it  would  be  our  highest  interest 
and  duty  to  serve  God  noiv.  We  shall  recur 
to  this  view  of  the  subject.  But  here  we  will 
for  a  moment  adopt  the  view  of  those  who 
procrastinate,  namely — that  the  work  to  be 
done  is  simply  to  save  the  soul  from  punish- 
ment after  death,  that  this  can  be  performed' 
at  any  time,  and  therefore  on  the  last  day  of 
life  as  well  as  on  any  other.  Consider  its  im- 
portance, even  on  your  own  representation. 
Death  will  usher  you  into  the  presence  of  the 
Almighty,  before  whom  you  must  give  an  ac- 
count of  the  deeds  done  in  the  body.  Unless, 
during  life,  you   have   obtained  forgiveness, 


24  NOW. 

jow  mtist  then  hear  the  sentence  of  condemna- 
tion— "  Depart,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels."  Your 
happiness  or  woe  during  countless  ages  de- 
pends on  the  performance  or  the  neglect  of  the 
work  which  you  postpone.  Can  then  any- 
thing equal  it  in  importance?  If  some  work 
of  an  hour  were  to  influence  the  whole  of 
your  future  career  in  this  world,  so  that  the 
doing  or  not  doing  it  would  determine  whether 
you  would  have  long  hfe,  health,  riches, 
honor,  or  the  contrary — would  you  treat  that 
work  with  indifference  ?  But  how  immeasura- 
bly more  important  is  repentance,  when  on  it 
depends  whether  you  are  acquitted  or  con- 
demned at  the  great  assize — whether  you  are 
welcomed  into  heaven,  or  thrust  down  into 
hell — whether  through  endless  ages  you  dwell 
where  there  is  "  fulness  of  joy  and  pleasures 
for  evermore;"  or  in  "outer  darkness,"  where 
there  is  "  weeping  and  wailing  and  gnashing 
of  teeth ! " 

Repentance  is  a  work  not  only  of  supreme 
importance,  but   of    great   difficulty.      Many 


NOW.  25 

persons  seem  to  imagine  just  the  contrary. 
They  put  it  off,  because  whenever  the  right 
time  comes,  they  fancy  that  they  can  easily 
and  at  once  do  all  that  is  necessary  to  pre- 
pare for  eternity.  It  is  a  general  rule,  that  in 
proportion  to  the  value  of  a  thing  is  the  labor 
of  acquisition.  Why  should  it  be  supposed 
that  religion  is  an  exception,  and  that  the  work 
of  all  others  the  most  important,  should  be  of 
all  others  the  most  easy  ?  It  is  far  otherwise. 
You  have  to  repent,  that  is,  to  change  your 
mind  in  reference  to  sin,  duty,  and  God.  You 
have  to  mourn  for  your  transgressions,  to  con- 
fess them  with  a  contrite  heart,  to  pray  for 
pardon,  to  exercise  faith  in  Christ,  and  by 
becoming  holy  in  your  character,  to  be  fitted 
for  the  enjoyment  of  a  holy  heaven — "  made 
meet  for  the  inheritance  of  the  saints  in  light." 
Can  you  regard  this  as  easy  ?  It  is  something 
more  than  ceasing  to  indulge  in  certain  definite 
sins.  These  must  of  necessity  be  given  up  at 
the  end  of  life.  It  would  be  easy  to  relin- 
quish them  for  one  day  beforehand,  in  order 
to  escape  the  punishment  due  for  many  days 
3 


26  NOW. 

of  indulgence.  But  will  it  be  easy  to  hate 
what  you  have  always  loved — to  love  what 
you  have  always  hated  ?  "Will  it  be  easy  to 
seek  God  after  spending  life  in  trying  to  for- 
get Him — to  pray  sincerely  and  earnestly  when 
prayer  has  been  always  neglected — to  confide 
in  the  Saviour  whom  you  always  shunned — 
and  to  have  your  whole  tastes  and  sympathies 
so  changed  that  the  societj^  of  angels  would 
be  congenial,  and  the  presence  and  service  of 
God  the  happiest  home  of  the  soul?  "  AVith- 
out  holiness  no  man  can  see  the  Lord."  With- 
out this  holiness  there  is  no  true  repentance. 
Is  then  repentance  so  easy  a  work  that  you 
can  safely  adjourn  commencing  it  to  an  un- 
certain time  ? 

The  Bible  does  not  so  represent  it.  Here 
we  read  that  it  is  a  labor,  and  we  "  must  give 
all  diligence;"  a  race,  and  we  must  throw 
away  every  incumbrance ;  a  warfare,  and  we 
must  ply  every  weapon ;  a  wrestling  match, 
and  we  must  strain  every  nerve  ;  the  gaining 
of  a  life  by  cutting  off  "  a  right  hand,"  by 
plucking  out  "  a  right  eye,"  by  nailing  to  the 


NOW.  27 

cross  and  putting  to  death  our  old  nature  of 
selfishness  and  sin.  '-'Labor  to  enter  into  that 
rest.  Work  out  your  own  salvation  with  fear 
and  trembling.  Let  us  lay  aside  every  weighty 
and  run  with  patience  the  race  that  is  set  before 
us.  Take  the  whole  armor  of  God.  Fight  the 
good  fight  of  faith.  \Ye  wrestle  against  prin- 
cipalities and  powers.     Crucify  the  flesh." 

We  shall  shew  on  a  future  page,  that  this 
work  of  securing  salvation  is  so  arduous,  that 
the  whole  of  life  is  not  too  long  for  it.  But 
here,  for  the  sake  of  argument,  we  are  grant- 
ing the  plea  of  the  procrastinator,  that  it  is 
possible  to  repent  on  the  last  day  of  life.  Still 
we  say  that  the  work  is  one  of  immense,  of 
inconceivable  difficulty,  as  well  as  of  infinite 
importance.  You  perish  eternally  if  that 
work  is  not  done  ;  and  yet  you  put  off  doing 
it  until  to-morrow,  though  you  have  not  the 
slightest  assurance  that  for  you  to-morrow  will 
ever  dawn!  You  are  urged  by  the  God  of 
Salvation  to  secure  the  blessing  now.  This 
'•  now'  is  actually  yours.  To-morrow  is  not, 
may  never  be.     Yet  you  deliberately,  repeat- 


28  NOW. 

edlj,  habitually,  put  off  what  is  now  within 
reach,  to  a  period  when  it  may  forever  be 
beyond  your  grasp. 

Do  you  act  thus  in  the  common  affairs  of 
life  ?  If  your  health  or  your  property  is  in 
danger,  do  you  put  off  exertion  until  an  un- 
certain future?  Perhaps  you  may  —  but  the 
consequences  are  only  temporal.  You  are 
willing  to  take  the  risk.  But  here  the  case  is 
different.  Eternity  hangs  on  time.  Your 
everlasting  destiny  depends  on  what  you  do 
now.  Can  you  bear  the  consequences  of 
failure  ?  Are  you  prepared  for  such  a  risk  as 
this? 

There  are  circumstances  connected  with  the 
present  life,  in  which  delay  would  be  regarded 
as  a  proof  of  madness.  A  mine  is  about  to  be 
exploded.  Warning  is  given.  The  slow 
match  is  lighted.  At  any  moment  the  spark 
may  reach  the  powder,  and  then,  as  with  an 
earthquake's  shock,  the  ground  will  be  rent, 
and  those  fair  buildings  above  be  shattered 
into  ruinous  heaps.  Death  must  overtake  any 
one  lingering  there.     What  would  be  said  of 


NOW.  29 

tlie  man,  who,  urged  to  escape  and  knowing 
the  danger,  still  loitered  about,  presuming  on 
the  next  moment,  instead  of  improving  the 
present  ?  A  ship,  sailing  on  the  broad  At- 
lantic, springs  a  leak.  Every  effort  is  made 
to  remedy  the  injury.  In  vain !  The  w^ater 
gains  upon  the  pumps.  The  truth  must  be 
told.  The  passengers,  unconscious  of  danger, 
are  amusing  themselves  on  deck  or  in  the 
cabin.  But  now  the  captain  informs  them  of 
their  peril.  The  ship  is  rapidly  settling — she 
may  keep  afloat  a  little  longer,  but  she  may 
sink  at  any  moment :  they  must,  therefore,  by 
boats,  rafts,  or  life-buoys,  provide  as  best  they 
can  for  their  personal  safety.  If  you  were  one 
of  them  would  you  say — "  I  must  finish  this 
game — or  complete  this  piece  of  work — or  read 
to  the  end  of  this  book — and  then  I  will  see 
what  can  be  done :  the  vessel  mcvj  keep  afloat 
some  hours  longer,  and  I  will  adopt  measures 
of  self-preservation  by  and  by?"  If  the  very 
supposition  of  such  a  case  seems  outrageous, 
what  is  to  be  said  of  those  who  are  actually 
doing  what  is  far  more  foolish,  by  delaying 
3- 


30  NOW. 

repentance,  and  risking  their  everlasting  sal- 
vation ? 

St.  James  says — "  Go  to,  now,  ye  that  say 
To-day  or  to-morrow  we  will  go  into  sucli  a 
city,  and  continue  there  a  year,  and  buy,  and 
sell,  and  get  gain.  Whereas  ye  know  not 
what  shall  be  on  the  morrow.  For  what  is 
your  life  ?  It  is  even  a  vapor  that  appeareth 
for  a  little  time  and  then  vanisheth  away." 
How  often  men  resolve  what  they  will  do  at 
a  time,  when,  as  the  event  proves,  they  will 
be  in  eternity.  They  fix  work  for  themselves, 
little  thinking  that  when  the  season  allotted 
for  it  arrives,  the  words  of  Solomon  will  be 
verified  —  '  There  is  no  work  in  the  grave 
whither  thou  goest.'  It  is  generally  of  little 
importance  whether  what  we  intend  to  do  is 
accomplished  or  not.  But  suppose  a  man  says 
— "  To-morrow  I  will  repent ;"  yet,  before  to- 
morrow dawns,  his  "  soul  is  required  of  him !" 
He  is  practically  saying — "  I  will  prepare  to 
meet  the  Judge,  after  sentence  is  passed :  I  will 
begin  to  avoid  being  cast  into  hell,  after  its 
gates  have  closed  on  me  forever ! "      Multi- 


NOW.  31 

tudes  have  thus  found  themselves  in  perdition 
at  the  very  time  to  which  they  had  postponed 
their  efforts  to  escape  it !  May  not  this  be 
your  case  also,  if  you  persist  in  this  perilous 
procrastination  ? 

The  Apostle  admonishes  us  to  say — "If  the 
Lord  will,  we  will  do  this  or  that."  Xot  in 
words,  but  perhaps  in  spirit,  you  utter  the 
same  as  regards  religion.  "  If  the  Lord  will, 
I  intend  to  repent  to-morrow.  He  is  merciful. 
He  gives  sinners  many  to-morrows.  He  has 
spared  me  a  long  time.  If  He  will  still  bear 
with  me  a  little  longer,  I  will  seek  Him."  This 
may  have  the  appearance  of  piety,  but  is  it  not 
most  presumptuous  wickedness  ?  The  Lord's 
will  is  that  you  r6pent,  not  to-morrow,  but 
now.  You  cannot  know  his  Avill  respecting 
the  length  of  your  life,  but  He  has  plainl}' 
declared  it  respecting  your  present  duty.  Will 
you  disobey  his  positive  command,  presuming 
on  his  possible  forbearance  ?  AVill  you  make 
his  very  mercy  an  excuse  for  sin,  and  because 
his  long-suffering  gives  you  hope  of  to-morrow, 


32  NOW. 

harden  yourself  in  rebellion  to-day  ?  If  any- 
thing could  provoke  Him  to  cut  you  down  at 
once  in  impenitence,  it  would  be  such  conduct 
as  yours.  Beware  lest  the  parable  of  the  un- 
faithful steward  be  verified  in  you !  "  If  that 
evil  servant  shall  say  in  his  heart — My  Lord 
delay eili  Ms  coming  ;  and  shall  begin  to  smite 
his  fellow  servants,  and  to  eat  and  drink  with 
the  drunken;  the  lord  of  that  servant  shall 
come  in  a  day  when  he  looketh  not  for  him, 
and  in  an  hour  that  he  is  not  aware  of;  and 
shall  cut  him  asunder,  and  appoint  him  his 
portion  with  the  hypocrites :  there  shall  be 
weeping  and  gnashing  of  teeth!"  St.  Peter 
tells  us  that  the  "  day  of  the  Lord  will  come  as 
a  thief  in  the  night."  And  Christ  himself 
says — "Therefore  be  ye  also  ready,  for  in  such 
an  hour  as  ye  think  not,  the  Son  of  man  com- 
eth."  When  you  '  think  not ' — when  you  fancy 
you  are  secure — when  you  are  calculating  on 
many  to-morrows,  then  He  may  be  at  hand ! 
To  those  who  put  off  religion,  the  present,  this 
very  now,  is  such  an  hour  as  they  think  the 


NOW.  38 

Son  of  man  will  not  come.  It  is  therefore  just 
such  an  hour  in  which,  as  He  himself  tells  us, 
He  may  come ! 

Perhaps  you  reply — "  But  after  all,  I  may 
have  a  to-morrow — and  therefore,  though  I  put 
off  religion  to-day^  I  may  still  repent  and  be 
saved."  Yes.  But  this  '■may'*  of  yours  in- 
volves a  '  may  noC  The  ^rohahility  of  your 
seeking  God  in  time,  involves  an  opposite 
probability  that  you  may  he  too  late.  You  may 
die  before  you  obtain  mercy.  You  may,  not- 
withstanding all  your  good  intentions,  be  lost 
forever!  Can  you  delay  securing  yourself 
against  so  fearful  a  risk,  when  security  is  offered 
to  you,  and  may  be  obtained  noiv  f 

Learn  from  your  own  conduct  in  other 
things.  If  you  possess  ordinary  prudence  you 
insure  your  house  and  furniture.  Is  this  be- 
cause you  expect  they  will  be  burnt?  No. 
Comparatively  few  persons  actually  suffer  in 
this  way.  You  hope  such  a  calamity  may 
never  come  to  you.  But  it  is  possible.  And 
the  evil  is  so  very  great  when  it  does  come, 
that  the  mere  chance  of  it  is  a  sufficient  reason 


34  NOW. 

for  insuring  against  the  damage  which  you 
would  suffer.  Now  consider  whether  death,  to 
a  man  who  is  unprepared  for  it,  is  not  infinitely 
worse  than  the  loss  of  all  his  property  ?  ''  What 
shall  it  profit  a  man  if  he  gain  the  whole  world 
and  lose  his  own  soul?"  But  death  to  the 
impenitent  is  the  loss  of  the  soul.  And  death 
is  not  a  chance,  but  a  certainty.  You  do  not 
expect  your  house  to  be  burnt  down.  You 
do  expect  to  die  ! 

Suppose  you  were  certain  that  your  property 
would  be  destroyed  some  time  within  sixty  or 
seventy  years,  possibly  this  very  night,  but 
certainly  at  some  time  within  such  a  period, 
would  you  not  insure  at  once,  if  you  had  not 
done  so  before  ?  But  this  is  exactly  the  case 
with  your  soul !  You  know  that  on  some  day 
within  a  limited  period,  you  must  die.  And 
if  you  die  uninsured,  that  is,  without  repent- 
ance towards  God  and  faith  in  our  Lord  Jesus 
Christ,  you  perish  eternally  !  Should  not  the 
bare  possibility  of  this  taking  place  before  to- 
morrow, urge  you  to  repent  and  believe  NOW? 
You  may  be  on  the  brink  of  everlasting  ruin, 


NOW.  So 

and  can  you  trifle  ?  The  fire  may  brealv  out, 
before  the  insurance  is  effected  !  The  mine 
may  explode,  before  you  liave  left  it  I  The 
ship  may  sink,  before  you  are  in  the  life-boat ! 
You  may  die,  while  still  postponing  repentance, 
and  therefore  when  unprepai'cd !  You  may 
meet  the  Judge  as  your  enemy  I  You  may  be 
"driven  away  in  your  wickedness,"  you  may 
"  be  turned  into  hell,  with  all  the  nations  that 
forget  God  !"  Can  you,  with  so  fearful  a  pos- 
sibility hanging  over  you,  remain  one  hour  at 
ease? 

When  Sodom  was  about  to  be  destroyed, 
Lot,  warned  of  the  coming  catastrophe  and 
urged  to  make  his  escape,  hesitated  and  lin- 
gered. He  was  loth  to  leave  his  house,  his 
property,  his  friends.  He  thought  the  danger 
was  not  imminent.  He  might  wait  at  least 
another  hour  or  two.  There  were  no  signs  of 
peril.  All  things  continued  as  they  were. 
The  city  looked,  in  the  early  twilight,  as  stately 
and  S3Curo  as  ever.  AVhy  such  hiiste  to  leave 
it?  But  the  tempest  of  wrath  was  about  to 
overwhelm  it.     So  the  angels  laid  hold  of  his 


36  NOW. 

hand  and  hurried  him  away,  saying, — '  Escape 
for  thy  life ;  look  not  behind  thee,  neither  stay 
thou  in  all  the  plain  ;  escape  to  the  mountain, 
lest  thou  be  consumed!'  Even  so,  reader,  this 
little  book  would  take  thee  by  the  hand,  and 
urge  thee  without  another  moment's  delay,  to 
"  flee  from  the  wrath  to  come."  The  to-morrow 
y(»u  trust  in  may  never  be  yours.  The  only 
instant  of  time  you  are  sure  of  is  the  present. 
Therefore,  repent  NOW ! 


IL 


THE  PRESENT  IS  THE  ONLY  PORTION  OF  TIME  IN: 

WHICH  IT  IS  POSSIBLE  TO  ACT.    THEREFORE, 

REPENT  mw. 

Religion  is  urged  on  your  attention.  Ad- 
mitting its  truth  and  importance,  jo^.  refuse  to 
comply  with  its  claims.  But  you  shelter  your- 
self from  the  charge  of  inconsistency  by  resolv- 
ing to  act  at  some  future  time.  You  imagine 
that  this  is  really  taking  a  practical  step  in 
harmony  with  your  convictions.  As  every 
work  must  have  a  beginning,  you  flatter  your- - 
self  that  this  is  the  commencement  of  your 
salvation — not  merely  an  introduction  to  it,  but 
a  part  of  it — perhaps  as  much  as  could  be 
expected  from  you  at  first.  Thus  you  try  to 
persuade  yourself  that  while  resolving  for 
to-morrow  you  are  really  doing  something 
towards  the  duty  of  to-day. 

You   are   mistaken.      To-morrow,   as    you. 

[37] 


38  NOW. 

have  been  reminded,  may  never  be  yours. 
And  if  so,  where  is  your  boasted  work? 
Wbat  you  only  resolve  to  do,  will  not  have 
been  begun.  Your  purpose,  defeated  by 
death,  ends  in  nothing.  What  you  only 
intend  to  do,  will  be  as  much  left  undone 
as  if  you  never  formed  such  an  intention.  Of 
-what  worth  then  is  that  intention  ? 

But  let  it  be  granted  that  you  will  certainly 
"be  spared  until  that  future  day  to  which  you 
postpone  repentance.  Do  you  not  see  that 
joa  cannot  really  act  in  any  future  period  of 
life,  until  it  becomes  a  Now?  Every  action 
implies  an  agent.  In  order  to  act  we  must 
exist.  But  we  exist  only  in  the  present. 
Therefore  we  can  work  only  in  the  present. 
We  have  left  a  past,  we  are  traveling  to  a 
future;  we  can  remember  the  past,  we  can 
anticipate  the  future;  but  we  can  act  in 
neither.  Intending  to  do  is  no  more  doing, 
than  remembering  what  is  already  done.  We 
must  wait  till  the  great  wheel  of  time  brings 
the  future  within  reach,  and  makes  'to-mor- 
row '  a  '  to-day.'     We  can  work  in  no  moment 


NOW.  89 

of  time  but  that  which  is  a  Now ;  and  if  all 
we  do  in  this  life  is  resolving  to  do,  we  really 
do  nothing. 

" But,"  say  yon,  "though  purposes  are  not 
performances,  arc  good  intentions  altogether 
worthless  ?  As  actions  spring  from  thoughts, 
may  not  the  intention  to  act  be  the  most  im- 
portant part  of  the  act  itself?  "  This  is  true 
in  some  cases,  but  not  in  the  one  we  are  con- 
sidering. An  important  distinction  must  here 
be  made.  Whenever  the  thing  we  resolve  to 
do  at  some  future  time,  is  not  a  duty  or  a  pos- 
sibility at  the  present  time,  the  resolution  to  do 
it  as  soon  as  it  becomes  obligatory  or  practica- 
ble, may  be  a  real  mental  commencement  of 
the  act  itself.  It  may  be,  but  it  also  may  not 
be.  For  when  the  difficulties  which,  at  the 
time  we  formed  our  resolution,  were  only  par- 
tially foreseen,  really  exert  their  counteracting 
influence,  our  rr^solution  may  give  way.  Thus 
it  fares  with  the  majority  of  good  intentions. 
Their  value  can  only  be  tested  when  the  hour 
for  performance  arrives.  But  when  the  work 
can  and  ought  to  be  done  noiL\  the  opportunity 


40  NOW. 

of  testing  tlie  intention  is  presented  to  us  at 
once.  If  then  I  refuse  to  do  now  what  is  both 
possible  and  obhgatory,  of  what  vahie  is  the 
promise  of  performance  to-morrow  ?  It  is 
contradicted  by  the  very  act  of  postponement. 
It  destroys  itself. 

We  here  only  refer  to  the  flict  which  we 
shall  by  and  by  urge  as  a  separate  argument, 
that  to  repent  and  turn  to  God  is  the  duty  of 
every  day  we  live.  If  then  I,  to-day,  resolve 
to  begin  to  repent  to-morrow,  I  am  at  the  same 
time  doing  and  intending.  I  am  actually  re- 
fusing present  obligations  while  resolving  to 
discharge  those  which  are  future.  Each  day 
has  its  own  work.  To-morrow  has  more  for 
me  to  do  than  I  shall  accomplish,  without  my 
giving  it  the  work  of  to-day.  Each  hour  must 
bear  its  own  burden.  A  day  lost  cannot  be 
regained  from  the  past,  nor  can  the  present  be 
crowded  into  the  future.  If  I  say  I  will  do  to- 
day's duty  to-morrow,  I  deceive  myself  I 
cannot  thus  shift  my  work.  If  it  is  not  done 
to-day,  it  is  absolutely  repudiated  to-day. 

Here  then  is  a  rejection  of  to-day's  duty, 


NOW.  41 

connected  with  an  intention  to  do  to-morrow's. 
But  actions  speak  louder  than  intentions.  The 
positive  act  of  rejecting  what  is  present,  is  a 
more  real  thing  than  the  mere  purpose  to  em- 
brace what  is  future.  That  purpose  then  is 
worthless.  It  is  less  than  worthless,  for  pres- 
ent positive  disobedience  not  merely  neutralizes 
but  supjDlants  it.  It  is  a  case,  not  of  two  wit- 
nesses equally  trustworthy,  who  contradict 
each  other  ;  but  of  evidence  so  overpowering 
on  one  side,  that  tlie  opposite  testimony  is 
disregarded.  The  procrastinator  is  doing  two 
things  which  affect  his  religious  condition  :  he 
is  actually  sinning  to-day,  and  resolving  to 
repent  to-morrow.  These  are  opposites;  but 
the  former  is  stronger,  more  emphatic,  more 
real  than  the  latter.  We  shall  recur  to  this : 
but  here  let  it  suffice  to  maintain  that  the  mere 
resolving  to  attend  to  religion  to-morrow,  is 
doing  nothing  towards  securing  salvation  to- 
day. 

I  therefore  deceive  myself,  if  I  fancy  I  am 
nearer  to  heaven  because  I  intend  to  set  out 
on  the  journey  at  some  future  time.     I  cannot 
4- 


42  ^  NOW. 

thus  escape  the  charge  of  inconsistency.  1 
profess  to  believe  that  Christ  has  died  to  save 
sinners,  and  that  unless  I  repent  and  believe 
in  Him,  I  must  perish.  Yet  I  am  neither 
repenting  nor  believing.  In  fact,  I  resolve 
that  for  the  present  I  will  persevere  in  sin, 
and  keep  on  in  the  way  to  hell.  And  I  flatter 
myself  that  there  is  nothing  absurd  in  this 
conduct,  because  I  intend  to  seek  salvation  to- 
morrow !  I  put  off  the  most  important,  the 
most  difficult  work,  to  a  most  perilous  uncer- 
tainty. I  have  no  security  that  another  hour 
will  be  mine,  yet  I  defer  to  another  hour 
making  my  escape  from  a  peril  impending 
over  me  every  moment.  If  I  do  not  live  to 
see  the  day  to  which  I  defer  repentance,  I 
perish  eternally ;  if  death  overtakes  me  while 
only  postponing,  I  am  cut  off  without  having 
even  begun  the  work,  and  the  best  intentions 
for  the  future  avail  me  nothing !  Every  day,  the 
very  last  day  of  life,  will  have  been  a  day  of 
positive  impenitence,  and  the  mere  purpose  of 
amendment  will  not  alter  the  fact  of  actual, 
habitual  wickedness,  persevered  in  till  the  end. 


NOW.  43 

If  then  I  should  even  be  spared  to  see  the 
day  to  which  T  presumptaouslj  postpone  re- 
pentance, I  am,  as  much  as  in  the  case  just 
supposed,  doing  nothing  now.  I  have  no 
right  to  solace  myself  with  the  notion  that  the 
procrastination  of  religion  is  in  any  degree 
religion  itself.  While  only  resolving  to  seek 
salvation  to-morrow,  I  am  destitute  of  salva- 
tion to-day.  While  putting  off  obedience  till 
to-morrow,  I  am  not  practising  obedience  to- 
day. 0  reader,  you  may  please  yourself  by 
the  notion  that  you  are  acting  when  you  are 
only  resolving,  but  "  Be  not  deceived,  God  is 
not  mocked ;  for  whatsoever  a  man  soweth 
that  shall  he  also  reap."  At  present  you  are 
sowing  the  solid  seed  of  actual  impenitence, 
mixed  with  the  chaff,  light  as  wind,  of 
good  intentions.  Rely  not  on  this  admixture, 
lest  you  verify  the  threatening  which  speaks 
of  sowing  the  windy  to  reap  the  whirlwind! 


III. 


YOUE    GOOD    INTENTION    MAY   NOT    LAST   TILL 

TO-MORKOW:    THEREFORE,    ACT 

ON    IT    Ji'OW! 

The  good  intention  is  a  present  thing.  But 
the  carrying  out  of  the  intention  is  a  future 
thing,  and  may  never  become  actual.  The 
purpose  may  be  very  sincere^  and  yet  not  be 
permanent.  Or  it  may  remain  as  a  purpose 
for  some  future  day,  and  never  become  a 
purpose  for  instant  action.  Thus  it  may  prove 
forever  worthless.  For  you  must  not  allow 
3' ourself  to  think  that  the  state  of  mind  which 
determines  to  act  to-morrow,  is  the  same  as 
that  which  wills  to  act  at  once,  or  which,  when 
to-morrow  comes,  will  be  needed  for  the  doing 
of  what  is  at  present  only  resolved  on. 

Let  us  see  how  the  question  now  stands. 
After  reading  the  two  preceding  arguments, 

(44) 


NOW.  45 

you  perhaps  reply — "I  admit  tliat  I  cannot  be 
quite  sure  I  shall  have  the  opportunity 
to  repent  to-morrow,  but  the  chances  are  so 
much  in  my  favour  that  I  intend  to  take  this 
for  granted.  I  admit  also  that  I  can  really 
repent  only  at  the  present  moment ;  but  I  can 
at  the  present  moment  honestly  resolve  to 
repent  at  some  period  now  future ;  and  in  spite 
of  all  you  say,  I  consider  that  my  determina- 
tion to  repent  to-morrow  renders  my  salvation 
as  sure  as  to-morrow  itself" 

For  the  sake  of  argument  let  us  grant  that 
you  are  sure  of  to-morrow,  and  that  you  are 
quite  sincere  in  your  determination  to  repent 
then.  You  infer  from  this  that  your  repent- 
ance is  certain  to  take  place.  You  here  make 
two  assumptions  which  must  not  be  taken  for 
granted.  The  first  is,  that  your  present  inten- 
tion will  last  till  to-morrow.  The  second  is, 
that  the  intention  to  repent  to-morrow  is  the 
very  same  state  of  mind  which  is  required  to 
produce  repentance  when  to-morrow  comes. 
For  the  intention,  sincere  to-day,  will  be 
worthless  unless  it  lasts  until  the  time  fixed  for 


46  NOW. 

action.  And  unless  it  is  the  same  mental  act 
as  that  which  immediately  precedes  and  pro- 
duces repentance,  the  existence,  sincerity  and 
permanence  of  intention  will  not  render  repent- 
ance itself  a  reality. 

Are  you  not  conscious  of  having  had  many 
sincere  intentions  which  have  never  resulted 
in  performance  ?  It  is  the  nature  of  all  our 
thoughts  and  emotions,  when  unaccompanied 
by  corresponding  practice,  to  become  less 
vivid  as  they  become  more  familiar.  Com- 
passion for  the  needy  will  diminish  in  propor- 
tion as  we  witness  distress  without  relieving  it. 
The  voice  of  conscience  urging  us  to  our  duty, 
will  be  heard  more  faintly  every  time  she 
speaks  and  we  refuse  to  obey.  But  while  by 
repetition  unheeded  impulses  to  action  become 
feebler,  habits  of  action  become  stronger.  K 
with  less  novelty  there  is  less  excitement  of 
feeling,  there  is  greater  facility  of  performance. 
In  the  absence  of  this  habit  of  action,  the 
impulse  to  action  becomes  weaker  without  any 
corrective.  Thus  in  the  lapse  of  time,  the 
most  sincere  purposes,  where  the  performance 


NOW.  47 

is  delayed,  become  impotent  and  wortliless. 
Besides,  other  subjects  engage  our  attention. 
The  importance  of  what  we  had  purposed  is 
less  vividly  before  the  mind,  while  the  diffi- 
culties become  more  distinct  as  the  thne  of 
performance  approaches.  How  often  does  it 
thus  happen  that  the  best  intentions  die  out 
by  insensible  degrees,  as  a  fire  which,  blazed 
up  with  paper,  wood  and  turpentine  when  first 
kindled,  but  which  afterwards,  neither  stirred 
nor  fed,  gradually  becomes  extinguished. 

But  the  purpose  itself  is  not  sufficient,  even 
should  it  be  permanent.  It  must  change  its 
character  in  order  to  become  a  practical  im- 
pulse. Futurity  is  its  special  feature.  It  easily 
reproduces  itself,  but  it  does  not  easily  trans- 
form itself.  It  hath  a  numerous  progeny,  but 
the  children  resemble  the  parent.  They  are 
purposes  for  some  period  still  to  come.  The 
present  will  to  perform  an  act  at  the  present 
moment,  is  a  very  different  state  of  mind  from 
the  present  purpose  to  postpone  the  doing  of  it 
— or  even  the  present  resolve  to  do  it  hereafter. 
Proofs  are  abundant.     Here  is  a  man  addicted 


48  NO  w . 

to  indulge  too  mucli  in  sleep.  He  is  awakened 
early  and  summoned  to  his  work.  He  thinks 
of  the  claims  of  duty — he  reflects  on  the  evils 
of  his  indolent  habit — he  resolves  to  rise  earlier 
— but  he  will  not  begin  till  to-morrow.  So  ho 
composes  himself  to  sleep  again,  but  fully  de- 
termines that  next  morning  he  will  rise  at  the 
proper  hour.  But  when  the  next  morning 
comes,  does  he  find  that  the  good  purpose  he 
had  warmed  under  the  pillow  of  self-indul- 
gence is  the  very  same  power  which  is  needed 
to  throw  away  that  pillow — to  conquer  that 
self-indulgence?  Will  he  find  it  to  be  strong 
enough  to  destroy  the  very  cradle  in  which  it 
was  nursed?  Is  not  a  much  greater  effort 
needed  than  that  which  resulted  in  yesterday's 
purpose  ?  If  he  feels  nothing  more  than  he  did 
then,  he  will  once  more  resolve  to  rise  earlier 
the  next  morning,  and  so  on  from  day  to  day, 
with  only  this  difference,  that  each  resolution 
is  weaker  than  the  one  before.  When  the  rel- 
ish and  excitement  of  some  sinful  indulgence 
have  given  place  to  satiety  and  disgust,  is  the 
intention  never  to  repeat  the  act    the  same 


NOW.  49 

thing  as  a  refusal,  when  temptation  assails  him 
with  fresh  attractiveness  ?  Is  the  promise  to 
render  aid  to  the  needy,  connected  with  pres- 
ent denial  of  such  aid,  the  very  same  state  of 
mind  as  that  which,  when  the  time  of  prom- 
ised performance  comes,  unlooses  the  purse- 
strings,  or  impels  to  personal  sacrifice  of  time 
and  toil? 

The  intention  to  do  our  duty  at  a  future 
time  is  then  essentially  different  from  the  will 
to  do  it  now.  It  may  not  last  even  as  a  pur- 
pose, until  the  time  allotted.  But  if  it  does, 
its  nature  must  be  changed  before  it  becomes 
the  cause  of  action.  Again  you  are  admonished 
not  to  deceive  yourself  with  good  intentions. 
Imagine  not  that  to  postpone  repentance  is 
any  security  for  the  practice  of  repentance. 
To  put  off  a  present  duty  is  a  poor  ground  for 
expecting  to  perform  it  at  some  other  time. 
God  commands  you  to  repent  NOW.  Your 
own  interest  makes  it  infinitely  important  that 
you  should  repent  NOW.  If  you  refuse  to 
repent,  do  so  in  plain  terms,  and  let  your  eyes 
be  open  to  jouv  peril.     Bat  do  not  deceive 


50  NOW. 

yourself  by  the  notion  that  resolving  to  repent 
to-morrow  is  any  security  for  such  repentance 
taking  j^lace.  The  very  fact  of  your  now 
promising  to  repent  hereafter,  shows  that  you 
have  some  conviction  of  the  claims  of  religion 
now,  that  you  are  in  some  measure  inclined  to 
consider  those  claims  now.  But  you  put  off 
compliance  till  to-morrow.  How  do  you  know 
that  you  will  feel  to-morrow  as  much  even  as 
you  do  to-day  ?  Instead  of  actually  repenting 
to-morrow,  as  you  promise  you  will,  may  you 
not  cease  to  experience  those  convictions 
which  you  do  actually  feel  now  ?  May  you 
not  be  in  a  positively  worse  state,  instead  of  a 
better?  This,  we  shall  proceed  to  show,  will 
most  probably  be  the  case. 


IV. 


BECAUSE  THE   DIFFICULTY  INCREASES  BY  DELAY- 
REPENT  2^0  W. 


A  Eoman  Governor,  notorious  both  for  his 
public  and  private  vices,  was  seated  with  his 
wife  in  the  audience  room  of  his  palace.  He 
held  in  bondage  a  Jewish  prisoner  about  whom 
there  had  been  much  public  excitement  in  the 
province,  and  against  whom  many  strange 
charges  had  been  brought,  of  a  nature  unknown 
to  Eoman  courts.  Curious  to  learn  somewhat 
of  his  history  and  opinions,  and  also  hoping 
that  the  prisoner  might  be  encouraged  to  offer 
a  large  bribe  to  secure  his  acquittal,  the  mag- 
istrate sent  for  him,  to  explain  the  nature  of 
the  new  religion  his  zeal  for  which  had  aroused 
against  him  so  much  enmity. 

Such  an  opportunity  was  not  to  be  trifled 
with.     Instead  of  entering  on  any  speculative 

[51] 


52  NOW. 

questions,  tlie  great  preacher  addressed  him- 
self at  once  to  the  conscience  of  his  questioner. 
Instead  of  seeking  to  please  the  man  on  whom 
his  fate  depended,  he  sought  to  convince  him 
of  his  sins.  Instead  of  using  the  customary 
language  of  court  flattery,  he  faitlifully  warned 
him  of  the  guilt  and  consequences  of  such  a 
career  as  that  he  was  pursuing.  Instead  of 
seeking  his  own  release,  he  labored  to  rescue 
his  judge  from  a  far  worse  captivity,  an  infi- 
nitely greater  peril.  Astonished  at  such  dis- 
interestedness, awed  by  such  boldness,  his 
scepticism  vanquished  by  those  arguments,  his 
conscience  startled  into  new  life  by  those  ap- 
peals, dreading  the  wrath  of  God,  terrified  by 
the  prospect  of  eternity,  the  prince  quailed  be- 
fore the  prisoner,  so  as  even  outwardly  to  reveal 
the  inward  agitation  of  his  spirit.  "As  Paul 
reasoned  of  righteousness,  temperance,  and 
judgment  to  come,  Felix  trembled  !" 

He  trembled^  but  did  he  turn  ?  He  feared, 
but  didhe/e^e.^  He  was  convinced,  but  was 
\i.Q  converted?  He  intended  to  be.  He  would 
wait  awhile.     He  would  think  more  on  the 


NOW.  53 

subject  by  and  by.  At  present  it  would  be 
very  inconvenient  to  alter  his  course  of  life. 
He  could  not  now  give  his  mind  to  subjects  so 
serious.  But  a  more  suitable  time  would  come, 
and  then,  when  he  had  more  leisure  for  such 
thoughts,  and  the  difficulties  in  the  way  of 
amendment  would  be  fewer,  tlien  he  w^ould 
again  seek  the  advice  of  his  eloquent  captive. 
This  then  was  the  answer  of  the  trembling 
ruler,  "  Go  thy  way  for  this  time :  when  I 
have  a  convenient  season  I  will  call  for  thee." 
This  is  more  or  less  the  expectation  of  all 
procrastinators.  They  not  only  make  sure  of 
another  opportunity,  but  of  an  opportunity 
more  suitable  than  the  present.  For  if  the 
work  must  be  done  at  some  time  or  other,  it 
is  obviously  unwise  to  put  it  off,  unless  by  so 
doing  some  advantage  will  be  gained.  Multi- 
tudes imagine  this  will  be  the  case  in  refer- 
ence to  religion.  They  expect  that  on  some 
future  day  they  will  be  more  deeply  impressed 
with  its  importance ;  that  they  will  be  wiser, 
stronger,  more  earnest,  and  thus  better  able  to 
perform  the  work ;  or  that  the  difficulty  will 
6* 


54  NOW. 

diminish,  and  that  with  even  inferior  strength^ 
the  J  will  more  easily  accomplish  the  task  to- 
morrow than  to-day.  They  say  v/ith  Felix — 
"  Go  thy  way  for  this  time — not  for  all  time, 
but  just  for  the  present.  It  is  not  convenient 
for  me  to  hear  thee  any  longer  just  now.  But 
some  other  opportunity  will  occur  when  I  shall 
be  more  in  the  mood  to  profit  by  thy  advice. 
I  do  not  wish  to  dismiss  thee  altogether.  Far 
from  it.  I  would  have  thee  within  call,  wait- 
ing to  be  summoned  at  any  moment.  Hold 
thyself  ready  then  to  visit  me ;  for  I  am  re- 
solved some  day  to  give  thee  more  fitting 
audience,  and  when  I  have  a  convenient  season 
I  will  send  for  thee^ 

If  you  think  repentance  will  be  easier  here- 
after than  to-day,  you  must  be  expecting 
either  that  your  circumstances  will  be  more 
favorable  to  a  religious  life,  or  that  you  your- 
self will  be  more  disposed  for  it.  Let  us  look 
at  both  suppositions.  The  former  is  so  gene- 
rally held,  and  by  persons  whose  condition  is 
so  dissimilar,  that  their  own  conflicting  testi- 
mony will  be  sufiQ-cient  to  disprove  it.     For 


NOW.  66 

the  Ileal  thy  put  off  religion  till  they  are  sick, 
and  the  sick  till  they  recover :  the  young  till 
they  are  old,  and  the  old  till  they  are  older 
still :  the  man  of  leisure  till  his  amusements 
are  less  absorbing,  and  the  man  of  business 
till  he  has  more  repose.  Thus  multitudes 
charge  their  irreligion  on  the  very  circum- 
stances which  others  wait  for  as  better  suited 
than  their  own  for  a  religious  life. 

Consider  the  two  most  general  cases  of  de- 
lay, the  one  on  the  plea  of  health,  the  other 
on  that  of  age.  Many  while  in  the  midst  of 
the  enjoyments  of  life  say,  "  I  ^vill  wait  until 
some  illness  separates  me  from  these  tempta- 
tions. Then,  in  the  quietness  and  leisure  of 
the  sick  chamber,  I  will  turn  my  thoughts  to 
God."  But  multitudes  die  too  suddenly  for 
the  execution  of  such  a  purpose.  Death  often 
approaches  stealthily  without  any  premonitory 
signs.  But  suppose  the  contrary.  Do  the 
circumstances  of  sickness  always  render  it  a 
'* convenient  season?"  Often  the  pain  is  so 
severe  as  to  paralyze  the  mental  powers.  The 
sufferer  has  no  capacity  for  anything  beyond 


56  NOW. 

the  endurance  of  liis  misery.  The  mind  itself 
sympathizes  with  the  body.  The  brain,  the 
instrument  of  the  soul,  is  often  enfeebled  by 
illness.  A  dull  indifference  to  all  things  and 
all  persons  takes  possession  of  the  patient. 
This  is  often  confounded  with  resignation. 
Many  are  thought  to  be  quite  willing  to  give 
up  the  world,  and  are  said  to  die  like  lambs, 
whose  supposed  peace  is  merely  the  apathy  of 
disease.  In  such  a  condition  the  mind  is  un- 
able to  attend  even  to  trivial  matters.  How 
much  less  can  it  comply  with  the  claims  of 
religion  ? 

See  what  you  do  in  waiting  till  you  are  ill  ? 
The  most  important,  the  most  difl&cult  of  all 
tasks,  one  which  requires  the  utmost  possible 
exercise  of  whatever  power  you  possess,  you 
postpone  to  the  time  when  in  all  probability 
your  faculties  ^vill  be  at  the  very  lowest  point 
of  capacity!  Would  you  act  so  in  other 
things  ?  If  you  had  work  to  do  requiring  the 
nicest  exercise  of  the  eye-sight,  would  you  de- 
fer it  from  mid-day  till  the  gloom  of  evening  ? 
If  it  demanded  the  greatest  muscular  effort, 


NOW.  57 

would  you  wait  till  you  were  fatigued  with 
the  long  labor  of  the  day  ?  And  can  you  be 
wise  in  waiting  for  sickness,  as  if  you  would 
then  be  better  able  to  "  work  out  your  own  sal- 
vation ?" 

Multitudes  at  this  moment  are  bitterly  con- 
scious of  the  folly  of  such  a  course.  Many  a 
sick  chamber  is  now,  while  you  read  this  page, 
a  witness  to  its  truth.  Their  past  sins  stare 
them  in  the  face.  They  feel,  as  they  never 
felt  before,  the  folly  of  having  so  long  neg- 
lected repentance.  How  they  wish  that  they 
had  considered  this  when  they  were  well! 
But  now  they  feel  that  the  work  is  too  ar- 
duous. Their  pain  is  so  great — their  weari- 
ness so  distressing — they  cannot  read — they 
cannot  listen — they  cannot  collect  their  thoughts. 
But,  they  say, — if  God  will  restore  them  once 
more  to  health,  then  they  will  serve  Him ;  but 
not  Now!  They  wait  for  health,  you  wait 
for  sickness.  But  does  not  their  excuse  for 
delay  afford  a  sufficient  reply  to  yours  ? 

Consider  the  power  of  habit,  both  as  affect- 
ing the  plea  just  considered,  and  that  to  which 


58  NOW. 

we  shall  presently  refer.  Whatever  we  have 
(lone  once,  we  do  more  easily  a  second  time. 
As  we  repeat  the  act,  our  thoughts  and  our 
muscles  still  more  readily  perform  their  task, 
until  that  which  at  first  required  much  labor, 
is  performed  with  scarcely  any  conscious  exer- 
tion. On  a  very  rough  road,  a  new  effort  is 
needed  to  drag  the  carriage  over  every  fresh 
impediment.  Habit,  as  a  skillful  engineer, 
levels  the  land  and  lays  down  rails.  Now, 
the  most  heavily  laden  train,  whatever  the 
effort  needed  to  set  it  in  motion,  moves  easily 
along  the  groove  with  an  increasing  velocity, 
though  impelled  by  a  diminished  force.  Thus 
is  human  toil  in  providing  for  the  necessities 
and  comforts  of  life  greatly  diminished.  In 
the  same  way  habit  influences  moral  conduct. 
B_y  every  repetition  of  an  act  we  acquire 
greater  facility  both  in  good  and  in  evil-doing. 
If  you  put  off  repentance,  two  habits  are 
strengthened ;  that  of  actual  sin,  and  that  of 
delay  in  religion.  For  we  are  not  one  hour 
in  a  neutral  state.  As  long  as  you  are  putting 
off  the  repenting  of  sin,  you  are  going  on  in 


NOW.  59- 

the  commission  of  it.  Every  sin  renders  more 
easy  eyery  subsequent  indulgence  ;  and  every 
act  of  procrastination  increases  this  tendency 
for  the  future.  You  are  thus  becoming  more 
of  an  adept,  both  in  committing  sin,  and  in 
putting  off  repentance.  Every  day  you  run 
more  rapidly  the  road  to  destruction,  and  post- 
pone more  readily  the  effort  to  turn  back. 
With  ever  accelerating  velocity  you  rush 
downward  to  death ;  yet  while  thus  rendering 
necessary  greater  efforts  to  check  your  advance, 
at  every  step  you  throw  away  some  of  the 
little  strength  which  still  remains!  ^'Stop! 
stop !  you  are  approaching  the  precipice ! " 
"No,"  you  reply,  "it  is  too  difficult  at  present. 
I  will  slacken  speed  when  I  have  gone  a  little 
further!"  That  is,  when  the  peril  is  nearer, 
your  pace  swifter,  and  your  strength  less  I 
You  are  thus  most  fatally  acting,  when  you 
fancy  you  are  safely  deferring.  You  are  con- 
firming the  habit  of  living  in  sin.  You  are 
also  confirming  the  habit  of  delaying  repent- 
ance.    The  work  to  be  done  is  being  rendered 


60  NOW. 

more  difficult,  while  you  are  becoming  less 
inclined — that  is,  less  competent  to  do  it. 

You  are  perhaps  one  of  that  numerous  class 
who  delay  repentance  till  they  are  older. 
You  say  that  you  cannot  be  expected  to  be 
religious,  while  your  passions  are  so  strong  and 
your  temptations  so  many ;  but  that  after  a 
few  years  j^ou  will  be  better  able  to  obey  the 
stern  command  of  the  gospel  to  "deny  your- 
self" and  '^mortify  the  deeds  of  the  body."  It 
is  true  that  your  passions  may  become  less 
vehement;  but  it  is  also  true  that  the  habit 
of  indulging  them  will  become  more  con- 
firmed. The  physical  impulse  may  be  weaker, 
but  the  mental  bias  will  be  stronger.  The  in- 
ducement will  diminish,  but  the  tendency  will 
increase.  The  nearer  you  get  to  the  end  of 
your  sinful  race,  though  the  prize  after  which 
you  have  been  panting  will  become  more 
evidently  worthless,  inexorable  habit  will 
scourge  you  to  a  still  swifter  pace  than 
before. 

Take  an  illustration  from  the  miser.  He 
has  spent  a  long  life  hoarding  up  wealth.    The 


NOW.  61 

older  lie  grows  the  more  reluctant  lie  is  to 
part  with  it,  the  more  anxious  he  is  to  increase 
it.  lie  is  now  drawing  near  to  the  grave. 
As  he  can  carry  none  of  his  money  witli  him, 
the  time  rapidly  diminishes  during  which  he 
can  make  any  use  of  it.  And  yet,  while  its 
value  decreases,  his  grasp  of  it  becomes  more 
firm.  The  capacity  of  gratification  is  less,  but 
the  strength  of  covetousness  is  greater. 

So  it  is  with  every  sinful  habit.  There  may 
be  no  longer  the  physical  power  of  indulging 
the  outward  act,  yet  the  imagination  may  still 
cherish  it,  the  mind  still  assent  to  it.  The 
moral  character  of  actions  is  determined  by 
the  motive  of  the  agent.  Innocence  may  un- 
consciously do  what  looks  like  gross  wicked- 
ness ;  while  the  most  hardened  depravity  may 
lurk  ^vithin  the  breast  of  him  who  is  harm- 
less only  because  he  is  powerless.  Profound- 
ly true  is  the  declaration  of  the  Bible — "As 
a  man  thinketJi  in  his  heart,  so  is  he."  A 
career  of  sin  confirms  the  thoughts  of  the 
heart  in  sinfulness,  and  these  determine  his  true 
character.  The  body  and  mind  set  out  together 
6 


dZ  NOW. 

in  the  fatal  journey  ;  but  when  the  body  is 
worn  out  and  cannot  keep  up  with  its  more 
active  companion,  the  mind  rushes  on  alone. 
A  proline  man  becomes  more  profane,  though 
he  lose  the  faculty  of  speech;  a  murderer 
more  murderous,  though  deprived  of  all  power 
to  injure.  So  that  when  the  inducements  to 
sin  and  the  facility  of  indulgence  have  alike 
departed,  the  tendency  to  sin,  rendered  per- 
manent by  habit,  urges  its  victim  ever  down- 
ward. He  no  longer  grasps  the  baubles  with 
which  at  first  the  phantom  pleasure  beguiled 
him.  He  no  longer  sees  that  phantom  itself. 
It  has  vanished  with  a  derisive  laugh,  or 
turned  into  the  ghastly  figure  of  death.  Yet 
having  acquired  a  certain  impetus  in  the  pur- 
suit, he  cannot  now  stop,  though  there  is 
nothing  to  pursue  but  what  he  would  give  all 
he  possesses  to  avoid.  No  I  the  power  of  sin 
does  not  cease  with  its  pleasantness.  On  the 
contrary,  as  its  charms  depart,  its  strength 
augments.  Beauty  fades  from  the  face  of  the 
Syren,  but  her  bony  grasp  holds  her  victim 
safe.     The  more  the  fetter  pinches,  the  tighter 


NOW,  68 

that  fetter  binds.  The  vulture  gnaws  the 
vitals,  but  the  iron  links  of  habit,  despite  the 
captive's  screams,  chain  him  to  the  rock. 
"Can  the  Ethiopian  change  his  skin,  or  the 
leopard  his  spots?  Then  may  ye  also  do  good 
that  are  accustomed  to  do  evil !  " 

Do  not  then  postpone  repentance  in  the 
hope  that  old  age  is  better  able  to  resist  tempta- 
tion; nor  imagine  that  because  your  spirits 
will  then  be  less  buoyant,  your  thoughts  will 
more  readily  dwell  upon  religion.  The  mind, 
long  accustomed  to  occupy  itself  with  trifles, 
will  not  be  disposed,  at  the  close  of  life,  when 
all  the  powers  are  enfeebled,  to  grapple  with 
a  subject  which  demands  so  much  patient 
attention.  The  theme  which  has  been  habit- 
ually banished,  will  not  spontaneously  return. 
You  and  godliness,  so  long  separated,  will  be 
likely  to  remain  so  forever.  This  is  verified 
by  facts.  How  very  few  who  have  lived  a  long 
life  of  procrastination,  are  converted  in  old 
age!  The  wildness  of  youth  may  have  given 
place  to  the  sedateness  of  years,  but  gravity 
is  not  necessarily  godliness,  and  may  be  quite 


64  NOW. 

as  irreligious  as  gaiet}^  Amidst  that  early 
frivolity,  solemn  thoughts  do  sometimes  burst 
upon  the  soul  and  startle  it  into  seriousness. 
But  when  the  sinner  has  grown  old  and 
hardened  in  procrastination,  what  can  arouse 
him  from  that  settled,  deadly  calm  which 
broods  over  him  ?  The  special  grace  of  God 
alone !  But  according  to  human  probability, 
and  in  accordance  with  the  general  methods 
of  the  divine  dealings — "  it  is  impossible  to 
renew  him  again  unto  repentance." 

Yield  not  then  to  the  delusion  that  your 
work  will  be  easier  by  waiting.  God  may,  and 
sometimes  does  specially  interpose.  But  we 
must  not  presume  on  this.  There  are  laws 
relating  to  mind  as  regular  in  their  operation 
as  those  affecting  matter;  taking  these  into 
consideration  we  may  positively  assert  that 
every  day's  delay  of  repentance  makes  the 
work  more  difficult.  K  you  do  repent  here- 
after, it  will  cost  you  more  labour  than  if  you 
repent  at  once.  But  there  is  a  fearful  proba- 
bility that  if  you  refuse  to  repent  now,  you 
will  never  repent  at  all. 


N  O  AY  .  65 

Perhaps  you  reply — "  Without  Divine  grace 
I  can  never  repent.  If  then  that  grace  is 
given  me  to-morrow,  T  can  much  more  easily 
repent  than  without  that  grace  to-day."  It  is 
quite  true  that  without  Divine  grace  we  shall 
never  repent  of  sin.  But  bear  in  mind  that 
the  grace  of  God  operates  in  connexion  with 
our  own  efforts.  If  salvation  is  spoken  of  as 
a  divine  work,  it  is  also  spoken  of  as  a  human 
one.  If  "  God  worketh  in  us  to  will  and  to 
do,"  we  are  to  "work  out  our  own  salvation." 
Jesus  who  said  "  Without  me  ye  can  do  noth- 
ing," said  also — "  Change  your  minds  and 
believe  the  good  news.  Ask  and  ye  shall 
receive:  seek  and  ye  shall  find.  Come  imto 
me.  Take  my  yoke  upon  you.  Strive  to 
enter  in  at  the  strait  gate.  Watch  and  pray 
that  ye  enter  not  into  temptation."  There  is  a 
work  which  you  have  to  do.  To  this  work, 
Christ,  the  giver  of  all  grace,  summons  you 
NOW.  And  will  you  presume  to  postpone 
obedience  on  the  plea  that  He  has  not  given 
you  sufiGicient  grace — thus  charging  your  sin 
on  Him  ? 

6* 


66  N  o  Av . 

Is  not  God,  at  this  moment,  gracious  and 
mercifal  ?  Does  He  not  at  this  moment  oflPer 
grace  to  you,  and  urge  you  to  acccept  it? 
Does  He  not  at  this  moment  assist  you  in 
some  measure,  by  his  Holy  Spirit?  Have 
you  no  religious  advantages,  no  knowledge, 
no  convictions  of  sin,  no  inward  impulses  to- 
wards a  better  life  ?  Is  not  all  this  to  be  attrib- 
uted to  Divine  grace  ? 

What  more  are  yon  waiting  for?  Solemn 
warnings  ?  These  you  have  already  had.  In- 
vitations? They  are  repeated  to  you  even 
now,  as  you  read  this  book.  Strivings  of  the 
Spirit  ?  These  also  you  have  felt  and  resisted. 
Your  present  putting  off  repentance  is  a  put- 
ting away  of  the  Holy  Ghost,  to  whom  it  is 
owing  that  you  feel  repentance  needful.  If 
you  improve  what  you  have,  will  not  more  bo 
given  ?  But  where  is  the  promise  for  those 
who  trifle  with  the  gift  of  God,  and  "  do  de- 
spite unto  the  Spirit  of  grace  ?"  Instead  of 
expecting  more  to-morrow,  should  you  not 
rather  expect  less?  Jesus  is  now  saying — 
"  Behold,  I  stand  at  the  door  and  knock.     If 


NOW.  67 

any  man  open  the  door,  I  will  come  in  to  liim, 
and  sup  witli  him,  and  he  with  me."  How 
much  longer  do  you  intend  to  keep  Him  there  ? 
While  postponing  religion  until  you  receive 
more  grace,  are  you  not  practically  saying 
that  He  must  knock  louder  before  you  intend 
to  take  any  pains  to  admit  Him  to  your  heart  ? 
But  will  He  always  thus  wait  upon  your  leis- 
ure? Will  the  king  much  longer  stand  and 
urge  the  acceptance  of  his  royal  pardon  on  a 
rebel  *  who  trifles  with  his  long-suffering  by 
saying — "If  I  keep  Him  waiting  longer,  He 
will  be  more  tempting  in  his  oftcrs,  more  ear- 
nest in  his  appeals,  and  more  powerful  in  his 
persuasions?" 

0  sinner!  Avill  you  dare  thus  to  tamper  with 
the  Almighty  ?  Will  3^ou  be  bargaining  with 
him?  Will  3^ou  refuse  his  gift  to-day,  pre- 
suming that  He  will  offer  more  to-morrow  ? 
Will  you  plead  the  grace  you  expect,  as  an 
excuse  for  resisting  the  grace  you  have  got  ? 
O  beware!  He  may,  instead  of  increasing, 
withdraw  his  gift.  The  Spirit  may  be  so  re- 
sisted as  to  leave  you  alone.     The  sacred  flame 


68  NOW. 

may  be  so  quenched  as  to  go  out.  The  words 
spoken  of  the  Jews  may  be  verified  in  your 
case — "  My  people  would  not  hearken  to  my 
voice,  and  Israel  would  none  of  me.  So  I 
gave  them  up  unto  their  own  hearts'  lust^  and 
they  walked  in  their  own  counsels  1"  Jerusa- 
lem had  her  day  of  grace,  but  abused  it.  In- 
stead of  still  receiving  more,  that  which  she 
had  but  which  she  abused,  was  taken  away, 
and  she  was  punished  for  that  abuse.  Jesus, 
"full  of  grace,"  wept  over  that  guilty  and 
doomed  cityj  saying — '^K  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day,  the  things 
which  belong  unto  thy  peace  I  but  now  they 
are  hid  from  thine  eyes!"  The  present  is 
your  season  of  gTace.  Do  not  waste  it  in  pre- 
sumptuous expectations  of  some  day  of  still 
stronger  light.  The  night  may  be  fast  closing 
in  upon  you  for  ever  I  Work  while  it  is  called 
to-day  I  The  ''Holy  Ghost  saith— 2b-c?ay,  if 
ye  will  hear  his  voice,  harden  not  your  heart !" 
If,  by  waiting  for  more  grace,  you  class  your- 
self with  those  who  '^  tempted  Him  and  proved 
Himj"  God  may  class  you  with  them  in  the 


NOW.  69 

threatening — ''  Unto  whom  I  sware  in  my 
wrath,  that  they  should  not  enter  into  my 
rest." 

To  sum  up  our  argument — The  difficulty  in- 
creases hy  delay ;  therefore^  repent  now.  If  cir- 
cumstances seem  hostile  to-day,  other  circum- 
stances will  hinder  you  to-morrow.  If  you 
wait  till  there  is  no  difficulty,  you  will  be  more 
foolish  than  the  rustic  of  the  poet,  who  stood 
on  the  river-bank  watching  till  all  the  water 
should  have  flowed  away  before  he  would 
attempt  to  cross.  You  have  no  reason  to  sup- 
pose that  circumstances  will  be  more  favorable 
for  repentance  at  any  future  period  than  at 
present.  But  you  are  sure  that  habit  strength- 
ens by  every  repetition  of  an  act  And  it  is 
evident  that  the  longer  you  delay  repentance, 
the  longer  you  continue  in  sin.  So  that  a  two- 
fold habit  is  thus  confirmed ;  that  of  a  life  of 
sin,  and  that  of  putting  off  the  turning  from 
such  a  life.  Thus  the  difficulty  of  the  work 
to  be  done,  and  the  tendency  to  postpone  the 
doing  of  it,  increase  together.  You  are  be- 
coming more  and  more  inclined  to  put  off  the 


70  NO  w . 

performance  of  that  whicli,  the  longer  it  is  pu 
off;  becomes  increasingly  formidable. 

See  then  your  position.  The  chances  of 
there  being  a  to-morrow  at  all  lessen  every 
day,  because  it  .is  certain  that  a  day  is  coming 
to  every  one  which  will  be  absolutely  the  last. 
But  the  longer  you  delay  repentance,  the 
stronger  the  habit  of  dela}^  becomes.  So  that 
as  the  chance  of  there  being  any  to-morrow 
becomes  less,  your  tendency  to  put  off  till  to- 
morrow becomes  greater!  Every  act  of  sin 
gives  sin  a  stronger  mastery  over  you,  and  yet 
you  put  off  till  to-morrow,  as  a  more  conven_ 
ient  season,  though  by  the  very  act  of  put- 
ting it  off  you  render  it  less  convenient !  You 
hope  to  be  willing  to  repent  to-morrow,  although 
you  are  unwilling  to  repent  to-day ;  and  you 
are  unwilling  to  repent  to-day,  because  you 
hope  to  be  willing  to-morrow.  You  are  fool- 
ish to-day,  yet  in  this  very  foolishness  you  pre- 
dict that  you  will  be  wise  to-morrow.  Bely- 
ing on  this  prediction,  you  postpone  an  act 
which,  by  that  very  postponement,  becomes 
less  likely  of  accomplishment. 


NOW.  71 

Like  a  foolish  fly  caught  in  the  crafty  spi- 
der's web,  you  feel  yourself  eatangled,  but  will 
not  try  to  escape.  You  might,  by  struggling 
vigorously,  break  away.  But  you  say — Not 
now!  to-morrow!  But  while  you  are  waiting, 
your  subtle  foe  skillfully,  quietly,  constantly 
winds  his  invisible  but  potent  film  more  and 
more  securely  round  you.  You  say  that  the 
work  of  escape  is  too  dilBficult  now,  but  that 
you  will  try  to-morrow  ! 

You  are  inhaling  chloroform  at  a  time  when 
you  have  most  important  business  to  transact. 
Under  its  stupifying  influence  you  feel  indis- 
posed for  exertion.  By  a  great  effort  you 
could,  if  you  started  up  at  once,  throw  aside 
the  chloroform  and  begin  the  work.  But  you 
say — "Wait  awhile  till  I  have  inhaled  a  little 
more,  and  then  I  will  try."  0  reader,  the  in- 
difference you  feel  to  religion  is  the  effect  of 
the  devil's  chloroform.  Inhale  a  little  more, 
and  sleep  becomes  death.  Now,  while  you 
ma}^,  arouse  yourself!  Breathe  the  pure  air 
of  divine  truth  and  love !  Eush  from  the  fatal 
chair  of  the  sorcerer.    Begin  at  once  the  great 


72  NOW. 

buginess  of  your  salvation.     Now  is  the  ac- 
cepted time ! 

A  deadly  serpent  lias  sprung  upon  you.  He 
is  coiling  himself  around  you.  More  and  more 
firm  becomes  his  grasp.  Now  his  fangs  are 
fastened  in  your  flesh.  He  drinks  your  life- 
blood.  Every  moment  he  becomes  fiercer  and 
stronger  by  what  he  feeds  on.  Every  moment 
you  become  fainter  and  feebler.  Why  do  you 
not  struggle  to  throw  off  the  reptile  ?  Why 
do  you  not  cry  aloud  for  help  ?  You  reply — 
"  This  I  intend  to  do  by  and  by.  ISTow  it  is 
too  difl&cult,  but  I  expect  it  will  be  easier 
to-morrow,  and  then  I  will  begin!"  0  reader, 
do  you  not  see  that  if  your  enemy  is  strong 
to-day,  he  will  be  stronger  to-morrow  ?  that  if 
you  are  weak  to-day,  you  will  be  weaker  to- 
morrow? and  that  he  will  be  stronger  and 
you  weaker  by  that  very  delay  ?  0  then, 
commence  the  conflict  NOW  I 


V. 


THE  WHOLE  OF  LIFE  IS  NOT  TOO  LONG  FOR  THE 
WOEK  OF  SALVATION  :    THEREFORE,  BEGIN  2^0W. 

Many  persons  regard  religion  as  simply  an 
expedient  for  escaping  from  hell;  a  work 
which  must  be  done  before  death,  but  for 
which  all  days  are  equally  suitable,  and  any 
one  day  suf&cient.  Even  on  this  supposition 
we  have  shown  that  it  is  wise  to  repent  now  ;: 
because  we  are  only  sure  of  to-day;  because 
we  can  only  work  to-day ;  because  the  desire 
may  not  survive  to-day ;  because  the  work  is 
easier  to-day.  Procrastination,  though  with 
the  most  sincere  determination  to  repent  here- 
after, exposes  us  to  the  risk  of  dying  before 
that  day  arrives ;  leaves  the  work  itself  not 
even  commenced;  neglects  an  opportunity 
when  we  do  in  some  measure  feel  its  importance, 
for  another  when  we  may  be  altogether  indif- 
ferent respecting  it,  and  when  the  habit,  both 
7  (73) 


74  NOW. 

of  the  practice  of  sin  and  the  delay  of  repent- 
ance, must  render  repentance  far  more  difficult 
than  it  is  now.  Thus  we  have  endeavored  to 
prove  that  repentance  should  be  set  about  at 
once,  even  on  the  supposition  of  its  being  a  sin- 
gle act,  the  only  object  of  which  is  to  secure 
deliverance  from  hell. 

That  such  is  a  most  inadequate  view  of  re- 
ligion has  already  been  incidentally  noticed. 
But  the  great  importance  of  the  subject  de- 
mands for  it  renewed  and  fuller  consideration. 
In  the  course  of  our  first  argument  we  urged 
that  even  supposing  repentance  were  the  work 
of  one  day,  it  is  a  work  of  so  much  difficulty 
that  it  is  most  unwise  to  put  it  off"  to  an  uncer- 
tain period.  And  in  our  last  argument  we 
showed  that  the  longer  it  is  delayed,  the  greater 
is  the  labour  which  must  be  undergone  when 
the  day  to  which  it  is  postponed  arrives.  But 
now  we  go  further,  and  say  that  religion  is  so 
important  and  so  difficult  a  work,  that  no  one 
may  safely  say  he  can  spare  a  single  day  from 
the  prosecution  of  it.  Instead  of  waiting  till 
we  have  less  time  to  spend  upon  it,  we  ouglit 


NOW.  75 

to  feel  that  the  longest  life  is  not  too  long  to 
devote  to  it. 

Salvation  is  much  more  than  escape  from 
punishment,  it  is  deliverance  from  sin.  Jesus 
Christ  was  sent  to  bless  us  "in  turning  away 
every  one  of  us  from  his  iniquities."  In  be- 
lieving on  Ilim  we  not  only  obtain  pardon 
through  his  blood,  but  we  become  holy  by 
the  influence  of  his  in-dwelling  Spirit.  Though 
pardoned  at  once,  we  are  not  at  once  made  per- 
fect in  purity.  This  is  an  arduous,  a  progres- 
sive work.  Salvation  in  its  full  sense  implies 
conformity  to  Jesus  as  well  as  reliance  upon 
Him ;  or  rather  such  a  reliance  as  necessarily 
leads  to  our  walking  in  his  steps,  and  cultivat- 
ing his  spirit.  It  is  a  change  of  heart,  a  trans- 
formation of  character,  a  new  life.  It  is  the 
humbling  of  pride,  the  curbing  of  the  passions, 
the  destruction  of  self-will.  It  is  the  subjuga- 
tion of  appetite  to  reason,  of  impulse  to  con- 
science, of  the  flesh  to  the  spirit.  It  is  the 
undoing  the  work  of  all  former  years,  the 
untwisting  the  coils  which  the  devil  had  long 
b'jcn  winding  round  us,  and  the  training  us  to 


76  NOW. 

new  habits  of  thought  and  action.  It  is  the 
turning  back  of  the  full  tide  of  selfish,  worldly, 
and  vain  desires,  and  the  steady  flow  of  the 
soul  towards  holiness  and  God.  It  is  not 
simply  the  avoiding  sin,  but  the  abhorring  it ; 
not  chiefly  through  fear  of  punishment,  but 
from  love  to  the  Kedeemer.  It  is  the  heart 
which  once  regarded  its  own  pleasure  as  the 
highest  good,  seeking  as  its  chief  end  and  su- 
preme delight  the  glory  of  its  Maker.  It  is 
the  prodigal  coming  back  to  his  Father,  and, 
with  tastes,  desires,  habits  changed,  living  as  a 
child  at  home,  contented,  happy,  confiding, 
submissive,  and,  by  a  course  of  life  entirely 
new,  proving  the  sincerity  of  his  repentance 
and  his  gratitude.  It  is  nothing  less  than  be- 
coming a  "  new  creature ;"  being  "  born  again;" 
"  old  things  passing  away,  and  all  things 
becoming  new." 

If  this  is  salvation,  can  we  regard  the  at- 
tainment of  it  as  a  work  to  be  easily  performed 
whenever  we  please,  and  which  we  can  afford 
to  put  off  till  the  close  of  life  ?  Ought  we  not 
rather  to  feel  that  not  a  day,  not  an  hour  should 


NOW.  W 

be  lost  before  we  set  about  it?  ''Virtue," 
says  an  old  Divine,  '•  is  not  a  mushroom,  that 
springeth  up  in  one  night,  when  we  are  asleep, 
or  regard  it  not;  but  a  delicate  plant,  that 
groweth  slowly  and  tenderly,  needing  much 
pains  to  cultivate  it,  much  care  to  guard  it, 
much  time  to  mature  it  in  our  untoward  soil, 
in  this  world's  unkindly  weather.  Happiness 
is  a  thing  too  precious  to  be  purchased  at  an 
easy  rate.  Heaven  is  too  high  to  be  come  at 
without  much  climbing.  The  crown  of  bliss  is 
a  prize  too  noble  to  be  won  without  a  long  and 
tough  conflict.  Neither  is  vice  a  spirit  that 
will  be  conjured  down  with  a  charm.  It  is 
not  an  adversary  that  can  be  knocked  down  at 
a  blow,  or  despatched  with  a  stab.  Whoever 
shall  pretend  that  at  any  time,  easily,  with  ce- 
lerity, by  any  mysterious  knack,  a  man  may 
be  settled  in  virtue  or  converted  from  vice, 
common  experience  abundantly  will  confute 
him,  which  showeth  that  a  habit  (setting  mir- 
acles aside)  cannot  otherwise  be  produced  or 
destroyed,  than  by  a  constant  exercise  of  acts 
suitable  or  opposed  thereto." 
7* 


7S  NOW. 

You  perhaps  reply — "  This  seems  to  limit 
the  grace  of  God,  who  is  surely  able  to 
save  me  at  any  time,  without  all  this  toilsome 
process  on  my  part.  The  penitent  thief  was 
pardoned  at  the  very  close  of  a  wicked 
life,  and  went  immediately  to  Paradise.  The 
labourers  who  entered  the  vineyard  at  the 
eleventh  hour  received  the  same  Avages  as 
those  who  had  toiled  all  the  day.  Why  then 
may  I  not  hope  that  if  I  begin  to  repent  even 
at  the  close  of  life,  I  may  obtain  salvation  ?  " 

Nothing  can  be  farther  from  the  purpose  of 
this  book  than  any  limiting  of  the  mercy  of 
that  God  who  says — "As  I  live,  I  have  no 
pleasure  in  the  death  of  the  wicked,  but  that 
he  turn  from  his  wickedness  and  live."  Every 
sinner,'  who  truly  turns  to  Him,  will  be  for- 
given. "  Him  that  cometh  unto  me  I  will  in 
no  wise  cast  out:  " — on  no  account^  and  there- 
fore not  on  account  of  the  sinner  having  neg- 
lected to  come  until  the  last  day  of  his  life. 
This  is  unqestionable,  glorious  truth.  But 
salvation  has  another  aspect,  equally  scriptural, 
equally  important,  and  it  is  to  this  that  your 


N  0  ^v' .  W 

attention  is  now  directed.  Doubt  not  the 
grace  of  God ;  but  abuse  it  not  bj  delaying  to 
make  those  efforts  wliich  grace  has  itself  pre- 
scribed. You  have  a  work  to  do  as  well  as  a 
gift  to  receive ;  a  work  inseparably  connected 
with  the  gift ;  a  work  essential  to  salvation ;  a 
work  demanding  your  best  energies  every  day 
you  live.  If  God,  on  his  part,  "  worketh  in 
you  to  will  and  to  do,"  you  on  your  part  are 
to  "work  out  3'our  own  salvation  with  fear 
and  trembling."  Surely  these  words  imply 
not  only  severe,  but  continual  and  persevering 
toil,  if  you  are  to  "lay  hold  on  eternal 
life." 

The  cases  you  quote  are  too  often  wrested 
from  their  true  function,  and  made  an  ex- 
cuse for  presumptuous  delay.  The  thief  was 
pardoned,  but  he  was  penitent.  K,  like  him, 
you  repent,  you  may  be  sure,  like  him,  of  for- 
giveness. But  can  you  make  sure  of  repent- 
ance? God  has  promised  that  all  wdio  seek 
shall  find ;  but  He  never  promised  that  they 
who  now  deliberately  reject,  shall  hereafter 
seek.     If,  according  to  the  preceding  chapter, 


80  NOW. 

the  difficulty  increases  by  delay,  tlie  longer 
you  wait  the  less  likely  you  are  to  seek,  and 
therefore  the  less  likely  to  find.  \Ye  have  no 
reason  to  suppose  that  the  thief  had  ever  heard 
the  gospel  before.  His  case  then  is  totally 
unlike  yours,  if,  invited  to  repent  now,  you 
put  off  accepting  the  mercy  which  he  embraced 
at  once.  Besides,  can  you  for  a  moment  imag- 
ine that  had  he  been  taken  down  from  the 
cross  alive,  and  survived  many  years,  he  would 
have  suspended  his  religion  until  death  again 
approached  ?  Plead  then  no  longer  this  illus- 
trious example  of  divine  love,  as  an  excuse 
for  trifling  with  that  love;  nor  expect  that 
because  at  the  last  hour  Christ  forgave  the 
thief  being  penitent,  that  He  will  by  a  miracle 
of  grace  save  you,  if,  unlike  that  thief,  you 
now  resolve  to  postpone  repentance.  It  has 
been  said  that  one  such  instance  is  recorded 
that  none  may  despair;  and  only  one,  that 
none  may  presume. 

Neither  ought  the  parable  of  the  labourers 
to  give  any  encouragement  to  procrastinators. 
The  object  of  Christ  was  to  shew  that  the  Jews, 


NOW.  81 

though  for  mauj  generations  they  had  enjoyed 
the  privileges  of  God's  pecuHar  people,  were 
not  to  receive  greater  benefits  from  the  Gospel 
than  the  Gentiles,  who  now,  as  at  the  eleventh 
hour,  were  called  to  work  in  the  vineyard. 
But  even  granting  that  the  j^arable  may  be 
applied  to  the  case  of  individuals,  it  certainly 
cannot  apply  to  you.  When  the  workmen 
were  asked  why  they  stood  in  the  market-place 
all  the  day  idle,  they  replied — "  Because  no 
man  hath  hired  us."  Can  you  say  this?  Have 
you  not  repeatedly  been  invited  to  repent,  that 
is  to  change  your  mind,  and  instead  of  being 
the  slave  of  the  devil,  to  devote  yourself  to 
the  service  of  God  ?  Is  not  the  Lord  of  the 
vineyard  at  this  moment  waiting  to  "hire" 
you  ?  You  cannot  then  plead  this  parable  as 
an  excuse  for  remaining  idle.  Yet  you  are 
practically  saying — "  It  is  only  the  third  hour 
of  the  day,  or  the  sixth,  or  at  most  the  ninth. 
I  will  wait  a  little  longer,  for  if  I  begin  as 
late  as  the  eleventh  hour,  I  shall  receive  as 
much  as  they  who  have  'borne  the  labour  and 
lieat  of  the  day ! '  " 


82  NOW. 

0  reader,  do  not  thus  *'  wrest  the  scriptures 
unto  your  own  destruction! "  Do  not  imagine 
that  if  God  summons  you  to  work  now,  it  is  not 
necessary  to  begin  at  once.  Do  not  make  so 
sure  that  if  your  purpose  to  give  all  but  the 
dregs  of  life  to  the  devil,  and  only  the  dregs 
to  Christ,  the  eleventh  hour  will  find  you  in 
the  vineyard.  But  even  if  it  should,  can  you 
imagine  that  your  condition  would  be  exactly 
the  same  as  if  you  had  been  spending  all  your 
days  in  the  service  of  God?  This  does  not 
seem  reasonable.  This  certainly  is  not  scrip- 
tural. All  who  die  penitent  die  pardoned. 
But  salvation  is  conformity  to  Christ ;  and 
therefore  though  all  who  repent  enter  heaven, 
it  does  not  follow  that  they  all  make  equal 
attainments  in  salvation.  The  greater  the  toil 
the  greater  the  progress.  "  He  which  soweth 
sparingly  shall  reap  also  sparingly ;  and  he 
which  soweth  bountifully  shall  reap  also  boun- 
tifully." There  are  different  degrees  in  glory, 
as  there  are  different  attainments  in  grace. 
There  is  a  recompensing  with  "ten  cities,"  and 
a  recompensing  with  "five."     There  is  such  a 


NOW.  88 

thing  as  men  "laying  up  in  store  for  them- 
selves a  good  foundation  against  the  time  to 
come,  that  they  may  lay  hold  on  eternal  life.'' 
Christ  commands  us  to  "  lay  up  for  ourselves 
treasures  in  heaven;  "  implying  that  we  are  to 
do  this  by  continued,  repeated,  persevering 
efforts,  even  as  men  accumulate  treasures  upon 
earth.  Though  nothing  we  do  can  strictly  de- 
serve any  recompense,  yet  we  arc  told  that  he 
who  gives  only  "  a  cup  of  cold  water  "  to  one 
of  Christ's  little  ones,  ^'  shall  in  no  wise  lose 
his  reward."  Can  he  who  lets  slip  all  oppor- 
tunities daring  life  of  thus  serving  Christ  and 
of  laying  up  treasure  in  heaven,  be  no  loser 
by  such  neglect,  because  he  obtains  pardon  on 
his  deatli-bed?  Though  he  may  gain  heaven, 
can  he  expect  "an  abundant  entrance?"  This 
by  the  Apostle  Peter  is  represented  as  depen- 
dent on  the  efforts  put  forth  to  attain  it. 
"Giving  all  diligence,  add  to  your  faith  virtue ; 
and  to  virtue  knowledge ;  and  to  knowledge 
temperanc3 ;  and  to  temperance  patience ;  and 
to  patience  godliness  ;  and  to  godliness  broth- 
erly  kindness ;     and    to    brotherly   kindness 


84  NOW. 

charity ;  for  if  ye  do  these  thiugs  ye  shall 
never  fall:  for  so  an  entrance  shall  he  ministered 
unto  you  abundantly  into  the  everlasting  king- 
dom of  our  Lord  and  Savionr  Jesus  Christ/' 

Can  we  then  afford  to  lose  an}^  time,  when 
each  day's  work  so  tells  upon  our  eternal  des- 
tiny? St.  Paul  exhorts  us  to  be  ^^  alwai/s 
abounding  in  the  work  of  the  Lord,  forasmuch 
as  our  labour  is  not  in  vain  in  the  Lord." 
Too  much  cannot  be  done.  The  longest  life 
is  not  too  long  for  such  a  service.  Christians 
are  not  merely  to  work,  but  to  "abound"  in  it: 
not  for  a  short  period,  but  '*  always."  How 
can  you  then  with  so  much  levity  delay  even 
to  commence  ?  What  will  it  profit  you,  if,  be- 
tween now  and  your  anticipated  repentance  at 
the  close  of  life,  you  were  to  gain  the  whole 
world  ?  Would  this  be  any  equivalent  for  the 
loss  of  that  time  from  the  work  of  salvation  ? 
The  Apostle  Paul  had  lived  many  years  before 
his  conversion ;  he  also  lived  many  years 
after.  Can  you  imagine  him  saying  "I 
repented  too  soon — for  I  might  have  gone  on 
longer  in  the  enjoyment  of  ease,  affluence  and 


NOW.  85 

honour  ?  "  Can  you  imagine  that  if  he  had 
known  he  had  twenty  years  more  to  live,  he 
would  have  been  willing  to  abstract  one  single 
year,  one  single  day  of  it  from  the  great  work 
of  making  sure  of  salvation  ?  Hear  what  he 
says — **  Not  as  though  I  had  already  attained, 
either  were  already  perfect — but  this  one  thing 
I  do,  forgetting  those  things  which  are  behind, 
and  reaching  forth  unto  those  things  which  are 
before,  I  press  toward  the  mark  for  the  prize 
of  the  high  calling  of  God  in  Christ  Jesus  I " 
K  such  a  man  as  St.  Paul  felt  that  he  could  not 
remit  his  efforts  one  single  day,  how  much  less 
ought  ive  to  suppose  that  we  can  lose  another 
day  before  we  commence  the  work!  If  those 
who  have  attained  to  the  happy  assurance  that 
they  belong  to  God's  called  and  chosen  ones, 
are  nevertheless  exhorted  to  ^^  give  diligence  to 
make  their  calling  and  election  sure;"  can  you, 
who  are  destitute  of  this  hope,  spend  in 
indolent  delay  a  single  hour  that  might  be 
employed  in  obeying  the  Divine  Call,  and 
thus  participating  in  the  privileges  of  God's 
elect? 

8 


86  NOW. 

Many  other  scriptural  proofs  might  be  given 
that  reli2:ion  is  a  work  for  the  whole  of  life, 
and  therefore  should  be  attended  to  now.  We 
are  told  that  God,  who  renders  "to  every  man 
according  to  his  deeds,"  will  bestow  eternal  life 
on  those  who  "  hy  patient  continuance  in  well- 
doing seek  for  glory,  and  honour,  and  immor- 
tality." Christians  are  exhorted  to  "walk 
circumspectly,  not  as  fools  but  as  wise,  redeem- 
ing the  time;'''' — to  "  run  with  patience  the  race 
that  is  set  before  them ; " — to  "  build  themselves 
up  in  their  most  holy  faith,  and  keep  themselves 
in  the  love  of  God ;  "  — ^to  "  continue  in  prayer, 
and  watch  in  the  same  ;  " — to  "  pray  without 
ceasing  ;  " — to  "  go  on  unto  perfection,"  and 
to  be  "  filled  with  the  fruits  of  righteousness." 
These  exhortations  are  addressed  to  those  who 
have  already  repented,  who  have  found  mercy, 
and  who  are  rejoicing  in  the  hope  of  glory. 
Yet  even  they  have  no  time  for  trifling.  A 
solemn  issue  is  pending.  They  are  fleeing  from 
hell,  but  its  armies  are  in  hot  pursuit.  They 
are  reaching  forth  after  heaven,  but  they  have 
not  yet  crossed  its  threshold.     The  ground  is 


NOW.  87 

spread  with  snares.  The  arrows  of  temptation 
fly  thick  and  fast.  Satan  is  ever  plotting  their 
ruin  ;  now  hirking  in  ambush  to  fall  on  them 
when  off  their  guard  ;  now,  undisguised,  cast- 
ing at  thcMn  his  fiery  darts,  or  in  deadly  strug- 
gle striving  once  more  to  regain  possession  of 
his  prey.  But  God  is  "  working  in  them  to  will 
and  to  do."  The  Holy  Spirit  "  helpeth  their 
infirmities."  Jesus,  without  ceasing,  intercedes. 
Good  angels  minister  to  them  in  the  strife. 
Sundays,  bibles,  sermons,  sacraments,  all  means 
of  grace  are  appointed  for  their  succour.  As 
children,  they  are  under  constant  training. 
They  are  chastened  by  great  and  divers  trials, 
for  the  exercise  and  maturing  of  their  faith 
and  patience.  The  refiner's  furnace  has  often 
to  be  heated  for  them.  They  must  be  "  salted 
with  fire"  if  they  are  to  be  acceptable  sacrifices. 
Nothing  which  God  has  kindly  ordained  for 
their  help,  can  safely  be  dispensed  with.  They 
are  convinced  they  need  it  all.  They  feel  they 
have  no  time  to  lose.  They  are  like  men 
racing  for  a  prize,  Avho  will  not  turn  aside,  nor 
loiter  in  the  course,  but  who  press  straight  on. 


88  NOW. 

turning  neither  to  the  right  hand  nor  to  the 
left.  The  most  eminent  Christians,  those  who 
are  the  most  safe  for  eternity,  are  those  who 
are  thus  convinced  that  there  is  not  a  single 
Now^  in  which  salvation  does  not  demand  their 
chief  exertions.  They,  who  possess  in  fullest 
degree  that  which  you  have  not  begun  to  seek— 
they  are  the  persons  who  will  most  emphat- 
ically tell  you  that  if  they  were  sure  of  living 
a  hundred  years,  they  dare  not  suspend  for  one 
day  the  work  for  which  you  seem  to  think  a 
single  day  enough  !  Be  not  deceived  !  religion 
is  for  every  day :  the  whole  of  life  is  not  too 
long  for  working  out  your  salvation :  therefore, 
begin  Now. 


YI. 


Sm  INFLICTS  PRESENT  EVILS.    AVOID  THEM  BY 
REPENTING  2f^0W. 

Perhaps  you  think  that  all  the  harm  sin  can 
do  you  is  in  another  world;  and  therefore, 
that  if  you  wait  till  the  close  of  life,  you  will 
as  much  escape  the  evil  consequences  of  ungod- 
liness as  if  you  repented  at  once.  You  are 
mistaken.  For  consider  the  uncertainty  to 
which  we  alluded  in  the  first  chapter.  You  may 
not  see  to-morrow  !  But  if  you  should,  still 
meanwhile  you  cannot  be  sure  of  it.  You  are 
always  liable  to  be  haunted  by  the  terrible 
apprehension  that  you  may  be  cut  off  in  your 
sins,  that  you  may  at  any  moment  be  hurried 
into  eternity,  impenitent,  unsaved !  Is  not 
this  a  present  evil  ?  Yes — so  great  an  evil,  that 
you  are  conscious  of  deliberate  efforts  to  coun- 
teract it.  You  irrationally  strive  to  dismiss  from 
8*  [891 


90  NOW. 

your  mind  a  consideration  solemnly  true,  be- 
cause it  would  interfere  with  your  business, 
embitter  your  pleasures,  scare  you  in  your 
sleep.  Is  not  the  painful  effort  you  make,  an 
evil?  Is  not  the  unimproved  alarm  attending 
the  frequent  faiiure  of  the  effort,  an  evil? 
You  try  to  forget  you  may  be  on  the  brink 
of  hell,  yet  you  often  start  as  if  you  heard  the 
roar  of  its  thunder,  and  saw  the  fearful  gleam 
of  its  fiery  lake.  Is  not  this  a  present  positive 
evil,  which  might  be  avoided  by  repenting 
now? 

But  if  you  feel  secure  against  danger,  you 
are  at  least  conscious  of  deferring  a  most 
important  and  difficult  work.  You  know  it 
must  be  done,  yet  you  put  it  off.  You  have 
not  the  present  toil,  but  you  have  the  fretting 
conviction  that  it  has  to  be  encountered.  By 
delaying  any  unpleasant  necessity,  we  add  the 
pain  of  anticipation  to  that  of  experience.  It 
is  always  wise  to  avoid  the  former  by  hasten- 
ing the  latter.  Let  us  do  at  once  what  must 
be  done,  rather  than  be  daily  burdened  by  the 
consciousness  of   neglect,  and  the  dread  of 


NOW.  91 

performance.  Whenever  3'ou  think  of  religion 
at  all,  you  must  feel  oppressed  by  the  con- 
viction that  there  is  a  work  to  be  done  before 
you  die,  ever  increasing  in  difficulty,  yet  not 
commenced.  Would  it  not  be  better  to  avoid 
the  present  positive  evil  of  such  a  state  of 
mind,  by  repenting  now? 

Moreover,  every  day  you  wait,  you  are  add- 
ing to  the  list  of  sins  for  which  you  must  give 
account.  That  is  a  fearful  passage  which 
speaks  of  sinners  in  their  "hard  and  impeni- 
tent hearts,  treasuring  up  unto  themselves 
wrath  against  the  day  of  wrath  ! "  You  are 
now,  by  delaying  repentance,  actually  piling 
up  the  mountain  of  condemnation  and  ruin 
which  threatens  to  crush  you!  Every  day 
you  defer  repentance  you  add  to  the  heap  1  If 
the  catastrophe  is  future,  the  evil  is  being  pre- 
pared now !  But  you  say  you  hope  to  avoid  the 
catastrophe  by  repenting  before  you  die. 
Consider  what  was  said  under  the  preceding 
chapter,  and  ask  yourself  if  you  can  be  quite 
sure  that  even  if  forgiven,  you  will  be  no  loser 
by  such  a  course?     But  at  least,  you  are  heap- 


9i  N  o  w . 

ing  up  a  store  of  unhappy  memories.  If  God 
forgets  your  sins,  the  pardoned  sinner  himself 
cannot,  at  least  in  this  world.  Take  the  testi- 
mony of  those  who  have  obtained  mercy  after 
years  spent  in  wickedness.  How  their  sins  often 
weigh  upon  their  spirits!  How  gladly,  had 
they  to  live  life  over  again,  would  they  forego 
all  the  pleasures  sin  ever  gave  them,  if  from 
no  other  motive,  to  escape  the  grief  which  the 
thought  of  those  sins  now  costs  them !  How 
they  experience  the  truth  of  the  combined 
promise  and  threatening  of  Scripture — "Then 
shall  ye  remember  your  own  evil  ways  and 
your  doings  that  were  not  good,  and  shall 
loathe  yourselves  in  your  own  sight  for  your 
iniquities  and  for  your  transgressions."  "And 
I  will  establish  my  covenant  with  thee,  and 
thou  shalt  know  that  I  am  the  Lord ;  that 
thou  mayst  remember  and  be  confounded  and 
never  open  thy  mouth  any  more  because  of 
thy  shame,  when  I  am  pacified  toward  thee 
for  all  that  thou  hast  done,  saith  the  Lord 
God."*     You  are   laying  up  in  store   such 

*  Ezekiel  xvi.  61,  63  :  xx.  43  :  xxxvi.  26-31. 


NOW.  98 

memories !  You  are  feeding  such  a  worm  ! 
You  are  knotting  such  a  scourge  !  You  arc 
doing  this  now  ! 

Above  all,  bear  in  mind,  that  now,  while 
delaying  repentance,  "  the  wrath  of  God 
abideth  on  you."  Not  only  will  He  manifest 
it  towards  transgressors  at  the  final  judgment 
— He  feels  it  now.  He  is  compassionate — He 
waits  to  pardon — but  if  men  reject  or  deliber- 
ately trifle  with  his  mercy,  "  He  is  angry  with 
the  wicked  every  day."  It  is  an  awful  con- 
sideration for  any  one,  that  God  is  angry  with 
him !  This  is  your  case  while  procrastinating! 
It  matters  not  that  you  mean  to  repent  here- 
after. You  are  not  repenting  now.  Therefore 
you  are  sinning  now!  And  therefore  God  is 
angry  with  you  now  !  His  eye  is  never  taken 
off  you — He  sees  you  through  and  through — 
His  hand  is  ever  over  you — He  follows  your 
every  step — and  you  are  at  enmity  !  He  who 
made,  sustains,  and  could  in  a  moment  destroy 
you ;  from  whom  you  cannot  escape,  from 
whom  you  cannot  hide, — he  is  angry  with  you 
now  !    All  his  attributes  are  arrayed  against 


94  NOW. 

you  now  !  His  justice,  wisdom,  truth^  love, 
unite  in  condemning  you  now.  His  omni- 
presence pursues  you  now.  His  omnipotence 
is  ready  to  punish  you  now.  You  are  degrad- 
ed now — leagued  witli  the  devil  now — an 
enemy  to  God  now — frowned  on  by  Heaven 
now.  Even  should  you  be  pardoned  hereafter, 
to  be  in  such  a  condition  now^  for  a  single 
hour,  is  a  fearful,  unutterable  evil !  O  avoid 
it  by  repenting  now  ! 


VII. 

GODLINESS  CONFERS  PRESENT    BENEFITS:    SECURE 
THEM  BY  REPENTING  NOW. 

Let  it  be  granted  that  you  will  be  alive  and 
fulfil  your  purpose  of  repentance  to-morrow ; 
still  tlie  question  may  be  urged — why  wait  ? 
As  there  are  present  evils  to  be  shunned,  so 
there  are  present  advantages  to  be  secured. 
Keligion  is  not,  as  many  suppose,  a  life  of  mis- 
ery here  purchasing  a  life  of  happiness  here- 
after, nor  is  it  a  mere  passport  to  pleasures 
which  cannot  be  tasted  till  we  die !  It  is  not 
a  heavy  tax  to  pay,  but  a  priceless  and  present 
gift  to  receive.  It  is  God's  best  boon  to  man. 
It  is  intended  to  make  us  happy  now  by  rais- 
ing us  out  of  the  degradation  into  which  sin 
has  thrust  us.  Jesus,  God's  ambassador  of 
Love,  visits  us  in  our  fallen,  lost  condition,  and 
offers  to  lift  us  up  from  the  mire,  to  cleanse  us 

[95] 


96  NOW. 

from  our  filth,  to  cure  our  leprosy,  to  heal  our 
wounds,  to  impart  to  us  a  new  life,  to  instil 
into  us  purer  tastes,  to  stir  us  with  nobler 
aspirations,  to  qualify  us  for  higher  employ- 
ments, to  make  us  partakers  of  a  purer  and  a 
more  abiding  joy  than  sin  or  the  world  can 
ever  bestow.  We  are  summoned  in  the  Gos- 
pel to  a  plentiful  banquet,  a  marriage  supper. 
For  though  connected  with  toil  and  self-denial, 
godliness  is  not  a  fast,  but  a  feast ; — a  feast  at 
which  we  are  invited  to  partake  not  only  in 
heaven  hereafter,  but  on  earth  now.  Pardon 
full  and  free — the  flivor  of  God — the  honor  of 
serving  Him — the  privilege  of  intercourse  with 
Him — joy  and  peace  in  believing — the  blessed 
hope  of  immortality — these  are  offered  now, 
why  then  defer  accepting  them  ? 

A  prisoner  under  condemnation  waits  in  his 
cell  the  summons  of  the  executioner.  His 
body  LS  weighed  down  with  heavy  chains  ;  his 
mind  with  the  still  heavier  dread  of  a  violent 
and  shameful  death.  But  a  pardon  is  offered 
him,  with  immediate  release  from  captivity 
and  restoration  to  his  home.     Does  he  say — 


N  o  w.  97 

"  Doubtless  the  offer  will  hold  good  to-morrow 
as  well  as  to-day,  so  I  will  remain  yet  longer 
in  my  cell  ?"  Though  he  were  sure  of  liberty 
to-morrow,  why  should  he  wait  if  he  can  enjoy 
it  now?  And  why,  O  sinner,  bound  by  the 
chain  of  thy  sins,  under  the  condemnation  of 
the  law,  exposed  to  the  penalty  of  death, — why 
wait  one  moment  in  thy  dark  dungeon,  when 
thou  may  est  escape  to  light  and  liberty  at  once  ? 
If  you  were  a  destitute  beggar  lying  in  the 
street,  and  some  compassionate  friend  were  to 
bring  you  warm  clothing,  wholesome  food, 
and  the  offer  of  a  comfortable  home,  would 
you  say — "If  lean  have  them  to-morrow  I 
will  wait  here  till  then,  hungry  and  cold?" 
And  will  you  delay  feasting  at  the  banquet  of 
divine  love,  putting  on  the  white  raiment  of 
Christ's  righteousness,  and  dwelling  safely  in 
God,  as  the  home  of  the  soul  ?  If  a  large  for- 
tune were  presented  to  you,  would  you  say — 
"It  is  very  desirable — it  will  be  very  useful — 
I  will  thankfully  take  it — but  not  just  now?" 
Though  sure  of  possessing  it  in  a  year's  time, 
would  you  deprive  yourself  of  the  advantages 
9 


98  NOW. 

of  it  meanwhile  ?  '  Would  a  banished  courtier, 
if  invited  to  return  to  the  palace,  and  to  enjoy 
again  the  friendship  of  his  prince,  voluntarily 
lengthen  the  period  of  his  exile  and  disgrace  ? 
If  your  earthly  Sovereign  were  to  command 
your  immediate  attendance  in  order  to  confer 
some  high  honor  on  you,  would  you  put  it  off 
till  to-morrow?  And  will  you,  who  might 
this  day  become  possessed  of  heavenly  and 
incorruptible  treasure,  remain  in  poverty? 
Will  you,  who  are  summoned  back  from  the 
exile  into  which  sin  has  driven  you,  delay 
your  return  to  God  ?  Will  you,  whom  the 
King  of  kings  is  now  willing  to  receive  to  a 
private  audience,  to  treat  with  distinguished 
favor,  to  ennoble  by  special  honors — will  you, 
who  may  at  once  participate  in  the  privileges 
and  joys  of  the  children  of  God,  wait  till  to- 
morrow ?  Can  you  be  happy  too  soon  ?  Can 
you  too  soon  experience  the  "  peace  which 
passeth  all  understanding;"  the  '*joy  which  is 
unspeakable,  and  full  of  glory  ?" 


VIII. 

DUTY  TO  GOD  DEMANDS  REPENTANCE  2fOW: 

Thus  far  the  lower  motives  of  self-interest 
have  been  chiefly  appealed  to.  We  here  rise 
higher.  Even  if  no  hell  followed  a  course  of 
sin,  and  if  Godliness  promised  no  heaven,  we 
ought  not  to  put  ofp  repentance  one  single  day, 
because  of  this  highest  of  all  reasons — God 
commands  obedience  now.  In  condescending 
kindness  He  alarms  and  allures  us  ;  He  shows 
what  miseries  we  incur,  what  pleasures  we  lose, 
by  irreligion ;  but  He  also  teaches  us  to  serve 
Him  because  it  is  right 

As  Creator,  He  possesses  the  claims  of  Ab- 
solute Proprietor.  If  He  endowed  us  with  all 
our  faculties,  and  preserves  us  in  the  possession 
of  them  each  day,  reason  itself  tells  us  that  we 
should  employ  them  in  obedience  to  his  will. 
The  first  and  great  commanci  of  conscience  and 
of  Scripture  is,  to  love  the  Lord  our  God  with 

(99) 


100  NOW. 

all  our  heart.  He  is  not  only  Creator  and 
Ruler,  but  He  is  most  holy,  most  wise,  most 
kind ;  so  that  we  are  under  all  conceivable  ob- 
ligations to  acknowledge  that  "  the  chief  end 
of  man  is  to  glorify  God."  He  has  made 
known  to  us  his  will  by  his  beloved  Son.  The 
commands  of  such  a  Sovereign,  communicated 
by  such  an  Ambassador,  ought  to  be  obeyed 
simply  because  they  are  his  commands. 

But  we  have  disobeyed.  Yet  are  we  invited 
to  seek  forgiveness,  and  henceforth  to  love  and 
serve  our  Creator  and  Redeemer.  His  merci- 
ful command  to  us  as  sinners  is  this:  "Trust 
in  Him  whom  I  have  sent ;  repent,  and  believe 
the  gospel."  He  commands  this  now.  It  is 
my  duty  at  once.  Every  day  He  proclaims  his 
will,  but  am  I  to  infer  that  I  may  choose  any 
day  for  complying  with  it?  Every  day  He 
waits  to  receive  me,  but  shall  I  presume  to 
take  my  own  time  for  making  submission  ?  If 
I,  a  condemned  rebel,  am  summoned  to  lay 
down  my  arms  under  the  promise  of  immedi- 
ate forgiveness,  do  I  not  fearfully  increase  my 
crime  if  I  say — "  I  will  accept  the  offer  here- 


NOW.  101 

after  ?"  I  thus  admit  I  am  a  rebel,  but  resolve 
to  go  on  rebelling  !  For  let  no  one  suppose 
that  a  promise  to  serve  God  to-morrow  is 
anything  but  a  determination  to  rebel  against 
Him  to-day.  If  our  own  salvation  is  a  work 
for  every  day,  so  also  obedience  is  not  a  debt 
to  be  paid  once  for  all,  but  a  constant  service 
which  we  are  bound  to  render  continually.  If 
then  I  am  postponing  it,  I  am  meanwhile 
absolutely  repudiating  it.  I  dare  to  look  up 
to  the  Sovereign  Euler  of  the  Universe,  and 
say — "It  is  my  duty  to  serve  Thee,  and  when 
I  feel  it  easy  and  convenient  I  intend  to  begin 
to  do  so,  but  for  the  present  I  choose  to  go  on 
a  little  longer  in  my  sin  !" 

Suppose  a  check  or  a  stoppage  were  to  hap- 
pen in  the  physical  universe  for  one  single  day. 
Suppose  the  heavenly  bodies  ceased  to  move 
in  their  appointed  orbits — the  sun  to  shine,  the 
earth  to  yield  to  its  attraction,  the  atmosphere 
to  engirdle  the  globe,  the  ocean  to  keep  its 
bounds.  Suppose  all  the  powers  of  nature 
should  thus  cease,  even  for  an  hour,  to  obey 
the  Great  Euler !  How  fearful  would  be  the 
9* 


102  NOW. 

spectacle  ;  how  terrible  its  results  !  But  such 
an  event  is  impossible.  Yet  no  amount  of 
confusion  and  disaster  in  the  physical  universe 
could  be  half  so  lamentable  as  the  disorder  and 
misery  introduced  by  sin  into  the  world  of 
mind.  Irrational  things  obey  the  Creator  un- 
consciously, by  a  necessary  law ;  but  He  has 
endowed  you  with  the  higher  faculty  of  yield- 
ing Him  a  voluntary  homage.  Will  you  abuse 
this  freedom  by  choosing  to  do  what  the  mate- 
rial universe  is  unable  to  do  ?  Will  you  for 
one  single  day  stand  forth  amidst  the  countless 
obedient  subjects  of  his  dominion,  and  say  to 
them — ^'  I  differ  from  you  in  this,  that  I  am 
endowed,  like  God  himself,  with  reason  and  a 
will ;  and  I  choose  to  differ  from  you  in  this, 
also,  that  whereas  you  every  moment  obey 
your  Creator,  I  intend  to  put  off  obedience 
till  to-morrow !" 

But  ask  how  such  deferring  of  duty  is  re- 
garded between  man  and  man.  Would  a 
private  soldier  dare  to  say  to  his  commanding 
of&cer,  I  will  attend  to  orders  to-morrow? 
What  would  be  the  worth  of  a  servant  who, 


NOW.  303 

when  required  to  do  a  certain  work  at  once, 
should  say,  *'  I  will  attend  to  it  when  it  suits 
my  convenience  ?"  If  you  were  a  master  or 
employer,  what  would  you  think  of  those  who 
were  under  every  obligation  to  render  you 
cheerful  and  prompt  obedience,  telling  you 
that  they  should  take  their  own  time  to  attend 
to  your  wishes  ?  What  would  be  your  feel- 
ings if  your  own  child,  tenderly  nurtured  and 
beloved,  were  to  say — "  Father,  I  don't  intend 
to  honor  and  obey  you  till  to-morrow?" 
Would  not  this  be  an  act  of  unnatural  and 
daring  disobedience  to-day?  But  thus  you 
arc  treating  Him  who,  as  j^our  Master  and 
Father,  has  every  claim  on  your  service  and 
love  now.  He  himself  says — "A  son  honoreth 
his  father,  and  a  servant  his  master.  If  then 
I  be  a  Father,  where  is  my  honor,  and  if  I  be 
a  Master,  where  is  my  fear,  saith  the  Lord  of 
Hosts !"  He  is  alyoays  our  Master,  He  is  always 
our  Father,  and  as  his  claims  are  never  sus- 
pended, so  our  obedience  is  always  due  :  every 
morning  that  dawns  upon  us,  every  evening 
that  darkens  around  us,  every  hour  that  strikes, 


104  NOW. 

every  pulse  that  beats,  reiterates  his  appeal. 
The  time  we  have  still  to  live,  in  no  degree 
affects  his  claims  now.  Were  we  sure  of  a 
thousand  to-morrows,  and  were  we  equally 
sure  there  would  be  no  day  of  retribution,  duty 
to  our  Maker  demands  repentance  NOW  I 


IX. 


GRATITUDE  SHOULD  PROMPT  YOU  TO  REPENTANCE 

irow. 

Are  you  insensible  to  the  claims  of  right  f 
then  listen  to  those  of  love!  If  the  majesty  of 
God  does  not  awe  you,  let  his  mercy  melt  you. 
He,  the  Creator  and  Ruler,  condescends  to 
entreat  you  to  be  reconciled !  He  delighteth 
in  mercy,  and  wishes  to  bestow  on  you  that 
mercy  now  I  The  Father  from  whom  you 
have  wandered  now  stands  with  open  door, 
and  earnestly  invites  you  home  !  "  Return, 
ye  back-sliding  children !"  Can  you  hesitate  ? 
The  Son  of  God  is  now  waiting  to  bestow  on 
you  the  salvation  He  purchased  with  his 
blood.  He  appeals  to  you,  saying — "  Come 
unto  me !"  He  takes  you  by  the  hand  to  lead 
you  to  the  throne  of  grace,  where  he  himself 
will  plead  your  cause.     Shall  such  a  friend  be 

(105) 


106  NOW. 

despised  and  rejected  for  one  single  hour? 
However  sure  you  may  be  of  repenting  to-mor- 
row, will  you  now  insult  him  by  delay  ?  The 
Holy  Spirit  is  now  striving  within  you  for 
your  salvation.  He  is  counselling,  warning, 
encouraging,  entreating  you  now.  Will  you 
any  longer  resist  and  grieve  Him?  If  you 
have  any  generous  feelings,  a  small  token  of 
kindness,  even  from  an  inferior,  draws  forth  a 
prompt  response :  still  more  from  one  greatly 
your  superior,  and  from  whom  you  have  mer- 
ited contrary  treatment.  Yet  you  close  your 
ear  against  the  loving  voice  of  God !  "  He 
waiteth  to  be  gracious !"  —  waiieih  to  show 
kindness !  Shall  the  Lord  of  Heaven  stand 
waiting  to  show  kindness  to  a  rebel,  and  shall 
that  rebel  delay  to  accept  it  ? 

Header !  before  you  lay  down  this  book, 
suffer  it  to  plead  with  you  a  little  longer. 
Despise  not  its  warnings !  Censure  the  author 
if  you  will — blame  the  book,  its  language,  its 
method — toss  it  aside,  never  open  it  again — 
but,  in  the  name  of  a  God  of  love,  and  as  you 


NOW.  107 

value  your  eternal  salvation,  trifle  not  with  its 
message!  Your  soul  is  in  danger!  While 
putting  off  repentance,  you  are  traveling  to- 
wards hell.  Death  watches  his  opportunity  to 
slam  the  doors  upon  you !  Unless  you  repent, 
you  perish !  You  know  this,  but  comfort 
yourself  with  the  intention  to  repent  to-mor- 
row! To-morrow?  The  irrevocable  sentence 
may  be  pronounced  to-morrow  !  You  may  be 
**  weeping,  and  wailing,  and  gnashing  your 
teeth,"  to-morrow !  It  is  not  a  rare  event  for 
sinners  to  be  damned,  who  were  always  intend- 
ing to  be  saved.  For  every  soul  in  hell  who 
determined  to  persevere  in  wickedness,  there 
are  a  thousand  who  did  just  what  you  are  do- 
ing— they  promised  to  repent  to-morroiv  !  You 
are  not  warned  against  a  danger  to  which  few 
persons  only  are  exposed.  The  rapid  tide 
from  which  this  book  tries  to  snatch  you  is 
sweeping  multitudes  all  around  you  to  perdi- 
tion. 

Say  not — *'a  little  sleep,  a  little  slumber!" 
Are  you  sure  of  a  little  hour  in  which  slumber 
will  be  safe  ?      You  may  be  sure,  from  past 


108  NOW. 

experience,  that  the  little  slumber  you  demand 
will  lead  to  a  little  more.  Thus  the  whole  of 
life  may  be  wasted  in  the  bed  of  the  sluggard, 
and  the  trumpet  call  to  judgment  may  be  the 
first  sound  that  scares  you  from  your  dreams ! 
0  listen  to  the  voice  of  warning  now  I  "Awake, 
thou  that  sleepest,"  awake  noiv !  "Seek  the 
Lord  while  He  may  be  found,"  seek  him  now  ! 
"  Believe  in  the  Lord  Jesus  Christ  and  thou 
shalt  be  saved,"  believe  now  !  Confess  to  Him 
your  sins,  ask  pardon  through  his  blood,  rely 
on  his  atonen:ient,  implore  the  help  of  his 
Spirit,  devote  yourself  entirely  to  his  service  ! 
Do  it  noiol  "  Strive  to  enter  into  the  strait 
gate  "  now  I  Offer  the  prayer — "  God  be  mer- 
ciful to  me,  a  sinner,"  now  !  Too  much  time 
has  been  wasted  already.  Lose  no  morel 
This  may  be  your  only  opportunity  I  Seize  it 
now  ! 

It  is  the  devil  who  suggests  it  would  be  bet- 
ter to  wait.  "He  was  a  liar  from  the  begin- 
ning ! "  Better  to  wait  ?  Does  death  wait  ? 
Does  the  judgment  wait?  Will  he  himself 
wait  as  soon  as  he  gets  the  signal  to  seize  you 


NOW.  109 

as  liis  prey  forever  ?  While  you  are  waiting 
does  the  wheel  of  your  life  stand  still,  and  the 
thread  of  your  probation  cease  to  be  untwined  ? 
Have  you  an  unlimited  store  of  days  to  trifle 
with  ?  Can  you  tell  that  when  you  next  thrust 
your  hand  into  that  chest  of  opportunities,  you 
will  not  find  it  empty?  May  not  the  one  you 
are  now  trifling  with  be  the  very  last  ?  Why 
do  you  act  as  if  sure  of  twenty  years  ?  Are 
you  sure  of  twenty  hours — of  twenty  minutes 
— of  a  single  second  beyond  this  very  now  ? 

What  is  it  you  are  putting  off  to  this  uncer- 
tainty? The  work  on  which  depends  the 
question  of  ages  of  bliss  or  woe!  If  your 
house  were  in  flames,  yould  you  wait  till  to- 
morrow before  you  tried  to  put  out  the  fire? 
If  your  leg  were  broken,  would  you  delay  hav- 
ing it  set  ?  If  you  had  been  poisoned,  would 
you  put  off  taking  an  antidote  ?  And  will 
you  postpone  the  saving  of  that  soul,  which  is 
infinitely  more  precious  than  all  the  world 
contains  ?  Neglect  every  other  business — trifle 
with  your  property,  your  health,  your  life — 
10 


110  NOW. 

this  would  be  wisdom  compared  with  delaj-ing 
for  one  day  the  salvation  of  the  sonl ! 

But  you  comfort  yourself  with  the  thought 
that  though  you  defer  repentance  till  to-morrow, 
you  are  encouraging  good  intentions  to-day  I 
Of  what  value  will  they  be  if  you  die  before 
they  are  fulfilled  ?  K  the  law  apprehends  you 
in  the  act  of  theft,  will  the  plea  avail  that  if 
you  had  escaped  you  intended  to  lead  an  hon- 
est life  ?  If  you  hnger  in  the  city  of  Destruc- 
tion, will  the  purpose  to  flee  screen  you  from 
the  tempest  of  fire  when  it  bursts  ?  A  good 
intention  to  be  religious  to-morrow  is  only  a 
bad  resolve  to  remain  wicked  to-day.  But  it 
shows  you  have  some  sense  of  the  importance 
of  repentance.  This  even  may  be  gone  to-mor- 
row !  improve  it  now  !  If  you  have  difiiculties 
to-day,  you  will  have  other  and  greater  to-mor- 
row. The  devil,  who  persuades  you  to  A\'ait, 
knows  that  "  you  will  be  hardened  by  the 
deceitfalness  of  sin."  Therefore  the  Holy 
Ghost  says  ^^ To-day^  harden  not  j'our  heart." 
Therefore  we  are  to  "  exhort  one  another  daily^ 
while  it  is  called  to-day  I "     The  longer  you 


NOW.  Ill 

wait,  the  harder  will  be  the  toiL  You  pamper 
two  deadly  foes,  the  habit  of  practising  wick- 
edness, and  the  habit  of  deferring  repentance. 
You  are  daily  becoming  more  of  an  adept  in 
both  these  methods  of  suicide.  Are  you  not 
then  mad  to  think  you  will  ever  have  a  more 
convenient  season  than  now  ?  What  ?  Find 
the  path  more  readily  when  you  have  wandered 
from  it  more  widely  ?  Tear  up  a  tree  more 
easily  when  it  is  rooted  more  deeply  ?  Draw 
a  nail  more  quickly  when  it  is  clenched  more 
firmly  ?  Stem  a  torrent  more  safely  when  it 
rolls  more  rapidly  ?  The  poisoned  robe  clings 
to  you  every  day  more  tightly — off  with  it 
now !  lest  if  you  wait  your  very  skin  must  be 
torn  away  with  it ! 

But  suppose  you  were  sure  of  repenting  to- 
morrow, and  that  delay  would  not  increase  the 
difiiculty  :  still  you  should  repent  now.  Eelig- 
ion  is  a  work  for  every  day  1  There  is  so  much 
to  be  done,  that  those  who  are  most  diligent 
feel  that  there  is  not  a  moment  to  be  lost. 
Besides,  religion  preserves  from  present  evils, 
and  bestows  present  blessings.      Can  you  be 


112  N  O  AV  . 

delivered  too  soon  from  the  dreadful  sense  of 
insecurit}'  ?  Is  it  not  a  terrible  thing  to  have 
the  Euler  of  the  Universe  your  enemy  for  even 
one  day  ?  Or  do  you  think  the  list  of  your 
sins  is  not  long  enough,  nor  the  Judge  angry 
enough,  nor  hell  hot  enough,  but  that  you 
must  for  another  day  labor  to  increase  the  store 
of  guilt  and  wrath  and  punishment  ?  Yet,  if 
you  desire  it,  you  may  obtain  his  favor  at  once ! 
You  may  be  made  holy  and  happy  at  once ! 
Why  wait?  Can  the  poor  be  enriched,  the 
sick  be  healed,  the  sorrowful  be  gladdened,  the 
outcast  restored,  too  soon?  Even  if  you 
should  be  saved  hereafter,  will  you  be  no  loser 
by  having  so  long  been  busy  heaping  up  rub- 
bish which  might  have  proved  fuel  for  your 
own  destruction,  when  you  could  have  been 
gathering  incorruptible  treasure? 

But  there  is  a  still  higher  motive!  Your 
Creator  demands  obedience  noio  I  Did  He 
make  you  to  be  your  own  master?  While 
you  say  you  will  serve  Him  to-morrow,  do 
you  not  rebel  against  Him  to-day  ?  Though 
sure  of  a  thousand  to-morrows,  ought  you  not 


NOW.  113 

to  obey  now?  Should  you  not  with  David 
"  make  haste  and  delay  not  to  keep  his  com- 
mandments ?  "  If  not  awed  by  his  authority, 
will  you  not  be  won  by  his  love  ?  Will  you 
trifle  while  the  King  of  kings  draws  near  to 
entreat  a  hell-deserving  rebel  to  receive  a  free 
pardon,  purchased  by  the  blood  of  his  own 
Son  ?  He  offers  to  receive  you  into  his  family, 
to  number  you  among  his  children,  to  take 
you  to  dwell  with  Him  in  blessedness  forever ! 
Treat  not  with  indifference  such  love,  lest  the 
threatening  should  be  fulfilled — "  Because  I 
have  called  and  ye  refused ;  I  have  stretched 
out  my  hand  and  .no  man  regarded ;  I  also 
will  laugh  at  your  calamity,  I  will  mock  when 
your  fear  cometh ;  then  shall  they  call  upon 
me,  but  I  will  not  answer  ;  for  that  they  hated 
knowledge,  and  did  not  choose  the  fear  of  the 
Lord ;  they  would  none  of  my  counsel,  they 
despised  all  my  reproof ;  therefore  shall  they 
eat  of  the  fruit  of  their  own  way,  and  be  filled 
with  their  own  devices  !  " 

0  reject  no  longer  the  love  of  God  !     Pro- 
voke no  longer  his  wrath !     Now^  now  is  the 
10* 


114  X  o  w . 

day  of  salvation!  Even  this  book,  small  and 
insignificant  as  it  is,  lias  made  jour  case  more 
critical.  Before  tlie  devil  snatches  up  the  seed 
it  has  sown  in  yoiir  heart — before  any  slight 
impression  produced  by  it  has  faded  away — 
lest  such  impression,  by  being  effaced,  should 
make  you  less  impressible — ^give  heed  to  its 
warning  now. 

Now !  for  time  is  short,  and  death  is  near, 
and  judgment  threatens]  Now!  for  in  eter- 
nity it  will  be  too  late,  and  your  very  next 
step  may  land  you  there!  The  only  season 
of  which  you  can  be  sure  is  now/  The  only 
season  in  which  joii  can  work  is  now  J  The 
purpose  may  not  last  till  to-morrow — fulfil  it 
now  I  Fresh  difficulties  will  flood  the  channel 
to-morrow — wade  it  now!  The  chain  of  evil 
habit  will  bind  you  more  tighth^  to-morrow — 
snap  it  nolo  I  Eeligion  is  a  work  for  qyqtj 
day — begin  it  now  I  Sin  exposes  to  present 
miseries — escape  them  now  !  Holiness  confers 
present  joys — seize  them  now!  Your  Creator 
commands — obey  him  now!  A  God  of  love 
entreats — be  reconciled    now  I      The    Father 


NOW.  115 

from  his  throne  invites — return  now!  Tlie 
Siiviour  from  his  cross  beseeches  —  trust 
Him  now  !  The  Holy  Spirit  in  your  heart 
persuades — yield  ncno  I  "  Behold  now  is  the 
accepted  time,  behold  now  is  the  day  of  sal- 
vation !  " 

Alas  I  what  poor  weak  words,  what  cold 
persuasions  are  these,  compared  with  the  im- 
portance of  the  theme,  and  the  value  of  the 
interests  at  stake  !  A  soul  in  danger  of  hell — 
and  repentance  delayed  when  delay  may  be 
destruction — and  yet  no  greater  earnestness  of 
warning!  O  reader!  t,hou  art  entreated  to 
forgive,  not  the  force,  but  the  feebleness  of 
this  message  \  Do  not  judge  of  its  importance 
by  its  style.  Truly  had  the  author  been  able 
to  write  more  earnestly,  he  would  have 
spared  no  pains  to  do  so.  He  feels  that  no 
words  our  language  can  supply  would  be  too 
strong  to  urge  thee  to  repentance  now  !  But 
help  must  be  sought  from  Him  who  alone  can 
effectually  persuade.  Spirit  of  God  \  do  Thou 
speak  to  the  reader's  heart !  Let  not  this  im- 
perfect appeal^  intended  to  benefit   him,  be- 


116  NOW. 

come  a  curse  to  him !  Let  it  not  rise  up  at 
the  last  day  to  condemn  him !  But  do  Thou 
condescend  by  even  so  unworthy  a  messenger, 
to  persuade  him  to  repent  and  believe  the  Gos- 
pel, NOW ! 


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DATE  DUE 

JMEg^. 

CAYLORO 

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